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Title: Commentary on the Whole Bible Volume I (Genesis to Deuteronomy)
Creator(s): Henry, Matthew
Print Basis: Originally published 1706-1721. This version may be from
the Revell edition.
Rights: Public domain. May be copied and distributed freely.
CCEL Subjects: All; Bible; Classic; Proofed;
LC Call no: BS490.H4
LC Subjects:
The Bible
Works about the Bible
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Matthew Henry's
Commentary on the Whole Bible
Unabridged
Volume I
Genesis to Deuteronomy
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P R E F A C E.
Genesis to Deuteronomy
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Though it is most my concern, that I be able to give a good account to
God and my own conscience, yet, perhaps, it will be expected that I
give the world also some account of this bold undertaking; which I
shall endeavour to do with all plainness, and as one who believes, that
if men must be reckoned with in the great day, for every vain and idle
word they speak, much more for every vain and idle line they write. And
it may be of use, in the first place, to lay down those great and
sacred principles which I go upon, and am governed by, in this
endeavour to explain and improve these portions of holy writ; which
endeavour I humbly offer to the service of those (and to those only I
expect it will be acceptable) who agree with me in these six
principles:--
I. That religion is the one thing useful; and to know, and love, and
fear God our Maker, and in all the instances both of devout affection,
and of good conversation, to keep his commandments, (Eccles. 12. 13)
is, without doubt, the whole of man; it is all in all to him. This the
wisest of men, after a close and copious argument in his Ecclesiastes,
lays down as the conclusion of his whole matter (the Quod erat
demonstrandum of his whole discourse); and therefore I may be allowed
to lay it down as a postulatum, and the foundation of this whole
matter. It is necessary to mankind in general, that there should be
religion in the world, absolutely necessary for the preservation of the
honour of the human nature, and no less so for the preservation of the
order of human societies. It is necessary to each of us in particular,
that we be religious; we cannot otherwise answer the end of our
creation, obtain the favour of our Creator, make ourselves easy now, or
happy for ever. A man that is endued with the powers of reason, by
which he is capable of knowing, serving, glorifying, and enjoying his
Maker, and yet lives without God in the world, is certainly the most
despicable and the most miserable animal under the sun.
II. That divine revelation is necessary to true religion, to the being
and support of it. That faith without which it is impossible to please
God, cannot come to any perfection by seeing the works of God, but it
must come by hearing the word of God, Rom. 10. 17. The rational soul,
since it received that fatal shock by the fall, cannot have or maintain
that just regard to the great author of its being, that observance of
him, and expectation from him, which are both its duty and felicity,
without some supernatural discovery made by himself of himself, and of
his mind and will. Natural light, no doubt, is of excellent use, as far
as it goes; but it is necessary that there be a divine revelation, to
rectify its mistakes, and make up its deficiencies, to help us out
where the light of nature leaves us quite at a loss, especially in the
way and method of man's recovery from his lapsed state, and his
restoration to his Maker's favour; which he cannot but be conscious to
himself of the loss of, finding, by sad experience, his own present
state to be sinful and miserable. Our own reason shows us the wound,
but nothing short of a divine revelation can discover to us a remedy to
be confided in. The case and character of those nations of the earth
which had no other guide in their devotions than that of natural light,
with some remains of the divine institution of sacrifices received by
tradition from their fathers, plainly show how necessary divine
revelation is to the subsistence of religion; for those that had not
the word of God, soon lost God himself, became vain in their
imaginations concerning him, and prodigiously vile and absurd in their
worships and divinations. It is true, the Jews, who had the benefit of
divine revelation, lapsed sometimes into idolatry, and admitted very
gross corruptions; yet, with the help of the law and the prophets, they
recovered and reformed: whereas the best and most admired philosophy of
the heathen could never do any thing toward the cure of the vulgar
idolatry, or so much as offered to remove any of those barbarous and
ridiculous rites of their religion, which were the scandal and reproach
of the human nature. Let men therefore pretend what they will, deists
are, or will be, atheists; and those that, under colour of admiring the
oracles of reason, set aside as useless the oracles of God, undermine
the foundations of all religion, and do what they can to cut off all
communication between man and his Maker, and to set that noble creature
on a level with the beasts that perish.
III. That divine revelation is not now to be found nor expected any
where but in the scriptures of the Old and New Testament; and there it
is. It is true, there were religion and divine revelation before there
was any written word; but to argue from thence, that the scriptures are
not now necessary, is as absurd as it would be to argue that the world
might do well enough without the sun, because in the creation the world
had light three days before the sun was made. Divine revelations, when
first given, were confirmed by visions, miracles, and prophecy; but
they were to be transmitted to distant regions and future ages, with
their proofs and evidences, by writing, the surest way of conveyance,
and by which the knowledge of other memorable things is preserved and
propagated. We have reason to think that even the ten commandments,
though spoken with such solemnity at Mount Sinai, would have been, long
before this, lost and forgotten, if they had been handed down by
tradition only, and never had been put in writing: it is that which is
written, that remains. The scripture indeed is not compiled as a
methodical system or body of divinity, secundum artem--according to the
rules of art, but several ways of writing, (histories, laws,
prophecies, songs, epistles, and even proverbs,) at several times, and
by several hands, as Infinite Wisdom saw fit. The end is effectually
obtained; such things are plainly supposed and taken for granted, and
such things are expressly revealed and made known, as, being all put
together, sufficiently inform us of all the truths and laws of the holy
religion we are to believe, and be governed by. That all scripture is
given by inspiration of God, (2 Tim. 3. 16.) and that holy men spake
and wrote as they were moved by the Holy Ghost, (2 Pet. 1. 21.) we are
sure; but who dare pretend to describe that inspiration? None knows the
way of the Spirit, nor how the thoughts were formed in the heart of him
that was inspired, any more than we know the way of the soul into the
body, or how the bones are formed in the womb or her that is with
child, Eccles. 11. 5. But we may be sure that the blessed Spirit did
not only habitually prepare and qualify the penmen of scripture for
that service, and put it into their hearts to write, but did likewise
assist their understandings and memories in recording those things
which they themselves had the knowledge of, and effectually secure them
from error and mistake; and what they could not know but by revelation,
(as for instance, Gen. 1. and John 1.) the same blessed Spirit gave
them clear and satisfactory information of. And no doubt, as far as was
necessary to the end designed, they were directed by the Spirit, even
in the language and expression; for there were words which the Holy
Ghost taught; (1 Cor. ii. 13) and God saith to the prophet, Thou shalt
speak with my words, Ezek. iii. 4. However, it is not material to us,
who drew up the statute, nor what liberty he took in using his own
words: when it is ratified, it is become the legislator's act, and
binds the subject to observe the true intent and meaning of it. The
scripture proves its divine authority and original both to the wise and
to the unwise. Even to the unwise and least thinking part of mankind,
it is abundantly proved by the many incontestable miracles wrought by
Moses and the prophets, Christ and his apostles, for the confirmation
of its truths and laws: it would be an intolerable reproach to eternal
Truth, to suppose this divine seal affixed to a lie. Beside this, to
the more wise and thinking, to the more considerate and contemplative
it recommends itself by those innate excellences which are self-evident
characteristics of its divine original. If we look carefully, we shall
soon be aware of God's image and superscription upon it. A mind rightly
disposed by a humble, sincere subjection to its Maker, will easily
discover the image of God's wisdom in the awful depth of its mysteries;
the image of his sovereignty in the commanding majesty of its style;
the image of his unity in the wonderful harmony and symmetry of all its
parts; the image of his holiness in the unspotted purity of its
precepts; and the image of his goodness in the manifest tendency of the
whole to the welfare and happiness of mankind in both worlds; in short,
it is a work that fathers itself. And as atheists, so deists,
notwithstanding their vain-glorious pretensions to reason, as if wisdom
must die with them, run themselves upon the grossest and most
dishonourable absurdities imaginable; for, if the scriptures be not the
word of God, then there is no divine revelation now in the world, no
discovery at all of God's mind concerning our duty and happiness: so
that, let a man be ever so desirous and solicitous to do his Maker's
will, he must, without remedy, perish in the ignorance of it, since
there is no book but this that will undertake to tell him what it is, a
consequence which can by no means be reconciled to the idea we have of
the divine goodness. And (which is no less an absurdity), if the
scriptures be not really a divine revelation, they are certainly as
great a cheat as ever was put upon the world: but we have no reason to
think them so; for bad men would never write so good a book, nor would
Satan have so little subtlety as to help to cast out Satan; and good
men would never do so wicked a thing as to counterfeit the broad seal
of heaven and affix it to a patent of their own framing, though in
itself ever so just. No, there are not the words of him that hath a
devil.
IV. That the scriptures of the Old and New Testament were purposely
designed for our learning. They might have been a divine revelation to
those into whose hands they were first put, and yet we, at this
distance, have been no way concerned in them; but it is certain that
they were intended to be of universal and perpetual use and obligation
to all persons, in all places and all ages, that have the knowledge of
them, even unto us upon whom the ends of the world have come. See Rom.
15. 4. Though we are not under the law as a covenant of innocency (for
then, being guilty, we should unavoidable perish under its curse), yet
it is not therefore an antiquated statute, but a standing declaration
of the will of God concerning good and evil, sin and duty, and its
claim to obedience is in as full force and virtue as ever: and unto us
is the gospel of the ceremonial law preached, as well as unto those to
whom it was first delivered, and much more plainly, Heb. 4. 2. The
histories of the Old Testament were written for our admonition and
direction (1 Cor. 10. 11), and not barely for the information and
entertainment of the curious. The prophets, though long since dead,
prophesy again by their writings, before peoples and nations (Rev. 10.
11), and Solomon's exhortation speaketh unto us as unto sons. The
subject of the holy scripture is universal and perpetual, and therefore
of common concern. It is intended, 1. To revive the universal and
perpetual law of nature, the very remains of which (or ruins rather) in
natural conscience, give us hints that we must look somewhere else for
a fairer copy. 2. To reveal the universal and perpetual law of grace,
which God's common beneficence to the children of men, such as puts
them into a better state than that of devils, gives us some ground to
expect. The divine authority likewise, which in this book commands our
belief and obedience, is universal and perpetual, and knows no limits,
either of time or place; it follows, therefore, that every nation and
every age to which these sacred writings are transmitted are bound to
receive them with the same veneration and pious regard that they
commanded at their first entrance. Though God hath, in these last days,
spoken to us by his Son, yet we are not therefore to think that what he
spoke at sundry times and in divers manners to the fathers (Heb. 1. 1)
is of no use to us, or that the Old Testament is an almanac out of
date; no, we are built upon the foundation of the prophets, as well as
of the apostles, Christ himself being the corner-stone (Eph. 2. 20), in
whom both these sides of this blessed building meet and are united:
they were those ancient records of the Jewish church which Christ and
his apostles so oft referred to, so oft appealed to, and commanded us
to search and to take heed to. The preachers of the gospel, like
Jehoshaphat's judges, wherever they went, had this book of the law with
them, and found it a great advantage to them to speak to those that
knew the law, Rom. 7. 1. That celebrated translation of the Old
Testament in the Greek tongue by the Seventy, between 200 and 300 years
before the birth of Christ, was to the nations a happy preparative for
the entertainment of the gospel, by spreading the knowledge of the law;
for as the New Testament expounds and completes the Old, and thereby
makes it more serviceable to us now than it was to the Jewish church,
so the Old Testament confirms and illustrates the New, and shows us
Jesus Christ the same yesterday that he is to-day and will be for ever.
V. That the holy scriptures were not only designed for our learning,
but are the settled standing rule of our faith and practice, by which
we must be governed now and judged shortly: it is not only a book of
general use (so the writings of good and wise men may be), but it is of
sovereign and commanding authority, the statute-book of God's kingdom,
which our oath of allegiance to him, as our supreme Lord, binds us to
the observance of. Whether we will hear or whether we will forbear, we
must be told that this is the oracle we are to consult and to be
determined by, the touchstone we are to appeal to and try doctrines by,
the rule we are to have an eye to, by which we must in every thing
order our affections and conversations, and from which we must always
take our measures. This is the testimony, this is the law which is
bound up and sealed among the disciples, that word according to which
if we do not speak, it is because there is no light in us, Isa. 16. 16,
20. The making of the light within our rule, which by nature is
darkness, and by grace is but a copy of, and conformable to, the
written work, is setting the judge above the law; and the making of the
traditions of the church rivals with the scriptures is no better: it is
making the clock, which every one concerned puts backward or forward at
pleasure, to correct the sun, that faithful measurer of time and days.
These are absurdities which, being once granted, thousands follow, as
we see by sad experience.
VI. That therefore it is the duty of all Christians diligently to
search the scriptures, and it is the office of ministers to guide and
assist them therein. How useful soever this book of books is in itself,
it will be of no use to us if we do not acquaint ourselves with it, by
reading it daily, and meditating upon it, that we may understand the
mind of God in it, and may apply what we understand to ourselves for
our direction, rebuke, and comfort, as there is occasion. It is the
character of the holy and happy man that his delight is in the law of
the Lord; and, as an evidence thereof, he converses with it as his
constant companion, and advises with it as his most wise and trusty
counsellor, for in that law doth he meditate day and night, Ps. 1. 2.
It concerns us to be ready in the scriptures, and to make ourselves so
by constant reading and careful observation, and especially by earnest
prayer to God for the promised gift of the Holy Ghost, whose office it
is to bring things to our remembrance which Christ hath said to us
(John 14. 26.) that thus we may have some good word or other at hand
for our use in our addresses to God and in our converse with men, in
our resistance of Satan and in communing with our own hearts, and may
be able, with the good householder, to bring out of this treasury
things new and old, for the entertainment and edification both of
ourselves and others. If any thing will make a man of God perfect in
this world, will complete both a Christian and a minister, and
thoroughly furnish him for every good work, it must be this. 2 Tim. 3.
17. It concerns us also to be mighty in the scriptures, as Apollos was
(Acts 18. 24.), that is, to be thoroughly acquainted with the true
intent and meaning of them, that we may understand what we read, and
may not misinterpret or misapply it, but by the conduct of the blessed
Spirit may be led into all truth (John 16. 13.), and may hold it fast
in faith and love, and put every part of scripture to that use for
which it was intended. The letter, either of law or gospel, profits
little without the Spirit. The ministers of Christ are herein ministers
to the Spirit for the good of the church; their business is to open and
apply the scriptures; thence they must fetch their knowledge, thence
their doctrines, devotions, directions, and admonitions, and thence
their very language and expression. Expounding the scriptures was the
most usual way of preaching in the first and purest ages of the church.
What have the Levites to do but to teach Jacob the law (Deut. 33. 10.);
not only to read it, but to give the sense, and cause them to
understand the reading? Neh. 8. 8.. How shall they do this except some
man guide them? Acts 8. 31. As ministers would hardly be believed
without Bibles to back them, so Bibles would hardly be understood
without ministers to explain them; but if, having both, we perish in
ignorance and unbelief, our blood will be upon our own head.
Being fully persuaded therefore of these things, I conclude that
whatever help is offered to good Christians in searching the scriptures
is real service done to the glory of God, and to the interests of his
kingdom among men; and it is this that hath drawn me into this
undertaking, which I have gone about in weakness, and in fear, and in
much trembling (1 Cor. 2. 3.), lest I should be found exercising myself
in things to high for me, and so laudable an undertaking should suffer
damage by an unskillful management. If any desire to know how so mean
and obscure a person as I am, who in learning, judgment, felicity of
expression, and all advantages for such a service, am less than the
least of all my Master's servants, came to venture upon so great a
work, I can give no other account of it than this: It has long been my
practice, what little time I had to spare in my study from the constant
preparations for the pulpit, to spend it in drawing up expositions upon
some parts of the New Testament, not so much for my own use as purely
for my entertainment, because I knew not now to employ my thoughts and
time more to my satisfaction. Trahit sua quemque voluptas--Every man
that studies hath some beloved study, which is his delight above any
other; and this is mine. It is that learning which it was my happiness
from a child to be trained up in, by my ever honoured father, whose
memory must always be very dear and precious to me: he often reminded
me that a good textuary is a good divine; and that I should read other
books with this in my eye, that I might be the better able to
understand and apply the scripture. While I was thus employing myself
came out Mr. Burkitt's Exposition, of the Gospels first, and afterwards
of the Act and the Epistles, which met with very good acceptance among
serious people, and no doubt, by the blessing of God, will continue to
do great service to the church. Soon after he had finished that work,
it pleased God to call him to his rest, upon which I was urged, by some
of my friends, and was myself inclined, to attempt the like upon the
Old Testament, in the strength of the grace of Christ. This upon the
Pentateuch is humbly offered as a specimen; if it find favour, and be
found any way useful, it is my present purpose, in dependence upon
divine aids, to go on, so long as God shall continue my life and
health, and as my other work will permit. Many helps, I know, we have
of this kind in our own language, which we have a great deal of reason
to value, and to be very thankful to God for: but the scripture is a
subject that can never be exhausted. Semper habet aliquid
relegentibus--However frequently we read it, we shall always meet with
something new. When David had amassed a vast treasure for the building
of the temple, yet saith he to Solomon, Thou mayest add thereto, 1
Chron. 22. 14. Such a treasure is scripture-knowledge; it is still
capable of increase, till we all come to the perfect man. The scripture
is a field or vineyard which finds work for variety of hands, and about
which may be employed a great diversity of gifts and operations, but
all from the same Spirit (1 Cor. 12. 4, 6.) and for the glory of the
same Lord. The learned in the languages and in ancient usages have been
very serviceable to the church (the blessed occupant of this field), by
their curious and elaborate searches into its various products, their
anatomies of its plants, and the entertaining lectures they have read
upon them. The philology of the critics has been of much more advantage
to religion, and lent more light to sacred truth, than the philosophy
of the school-divines. The learned also in the arts of war have done
great service in defending this garden of the Lord against the violent
attacks of the powers of darkness, successfully pleading the cause of
the sacred writings against the spiteful cavils of atheists, deists,
and the profane scoffers of these latter days. Such as these stand in
the posts of honour, and their praise is in all the churches: yet the
labours of the vine-dressers and the husbandmen (2 Kings 25. 12.),
though they are the poor of the land who till this ground, and gather
in the fruits of it, are no less necessary in their place, and
beneficial to the household of God, that out of these precious fruits
every one may have his portion of meat in due season. These are the
labours to which, according to my ability, I have here set my hand. And
as the plain and practical expositors would not, for a world, say of
the learned critics, There is no need of them; so, it is hoped, those
eyes and heads will not say to the hands and feet, There is no need of
you, 1 Cor. 12. 21.
The learned have of late received very great advantage in their
searches into this part of holy writ, and the books that follow (and
still hope for more), by the excellent and most valuable labours of
that great and good man bishop Patrick, whom, for vast reading, solid
judgment, and a most happy application to these best of studies, even
in his advanced years and honours, succeeding ages no doubt will rank
among the first three of commentators, and bless God for him. Mr.
Pool's English Annotations (which, having had so many impressions, we
may suppose, have got into most hands) are of admirable use, especially
for the explaining of scripture-phrases, opening the sense, referring
to parallel scriptures, and the clearing of difficulties that occur. I
have therefore all along been brief upon that which is there most
largely discussed, and have industriously declined, as much as I could,
what is to be found there; for I would not actum agere--do what is
done; nor (if I may be allowed to borrow the apostle's words) boast of
things made ready to our hand, 2 Cor. 10. 16. These and other
annotations which are referred to the particular words and clauses they
are designed to explain are most easy to be consulted upon occasion;
but the exposition which (like this) is put into a continued discourse,
digested under proper heads, is much more easy and ready to be read
through for one's own or others' instruction. And, I think, the
observing of the connection of each chapter (if there be occasion) with
that which goes before, and the general scope of it, with the thread of
the history or discourse, and the collecting of the several parts of
it, to be seen at one view, will contribute very much to the
understanding of it, and will give the mind abundant satisfaction in
the general intention, though there may be here and there a difficult
word or expression which the best critics cannot easily account for.
This, therefore, I have here attempted. But we are concerned not only
to understand what we read, but to improve it to some good purpose,
and, in order thereunto, to be affected with it, and to receive the
impressions of it. The word of God is designed to be not only a light
to our eyes, the entertaining subject of our contemplation, but a light
to our feet and a lamp to our paths (Ps. 119. 105.), to direct us in
the way of our duty, and to prevent our turning aside into any by-way:
we must therefore, in searching the scriptures, enquire, not only What
is this? but, What is this to us? What use may we make of it? How may
we accommodate it to some of the purposes of that divine and heavenly
life which, by the grace of God, we are resolved to live? Enquiries of
this kind I have here aimed to answer. When the stone is rolled from
the well's mouth by a critical explication of the text, still there are
those who would both drink themselves and water their flocks? but they
complain that the well is deep, and they have nothing to draw with; how
then shall they come by this living water? Some such may, perhaps, find
a bucket here, or water drawn to their hands; and pleased enough shall
I be with this office of the Gibeonites, to draw water for the
congregation of the Lord out of these wells of salvation.
That which I aim at in the exposition is to give what I thought the
genuine sense, and to make it as plain as I could to ordinary
capacities, not troubling my readers with the different sentiments of
expositors, which would have been to transcribe Mr. Pool's Latin
Synopsis, where this is done abundantly to our satisfaction and
advantage. As to the practical observations, I have not obliged myself
to raise doctrines out of every verse or paragraph, but only have
endeavoured to mix with the exposition such hints or remarks as I
thought profitable for doctrine, for reproof, for correction, for
instruction in righteousness, aiming in all to promote practical
godliness, and carefully avoiding matters of doubtful disputation and
strifes of words. It is only the prevalency of the power of religion in
the hearts and lives of Christians that will redress our grievances,
and turn our wilderness into a fruitful field. And since our Lord Jesus
Christ is the true treasure hidden in the field of the Old Testament,
and was the Lamb slain from the foundation of the world, I have been
careful to observe what Moses wrote of him, to which he himself oft
appealed. In the writings of the prophets we meet with more of the
plain and express promises of the Messiah, and the grace of the gospel;
but here, in the books of Moses, we find more of the types, both real
and personal figures of him that was to come--shadows, of which the
substance is Christ, Rom. 5. 14. Those to whom to live is Christ will
find in these that which is very instructive and affecting, and which
will give great assistance to their faith, and love, and holy joy.
This, in a particular manner, we search the scriptures for--to find
what they testify of Christ and eternal life, John 5. 39. Nor is it any
objection against the application of the ceremonial institutions to
Christ and his grace that those to whom they were given could not
discern this sense or use of them; but it is rather a reason why we
should be very thankful that the veil which was upon their minds in the
reading of the Old Testament is done away in Christ, 2 Cor. 3. 13, 14,
18. Though they then could not stedfastly look to the end of that which
is abolished, it does not therefore follow but that we who are happily
furnished with a key to these mysteries may in them, as in a glass,
behold the glory of the Lord Jesus. And yet, perhaps, the pious Jews
saw more of the gospel in their ritual than we think they did; they had
at least a general expectation of good things to come, by faith in the
promises made to the fathers, as we have of the happiness of heaven,
though they could not of that world to come, any more than we can of
this, form any distinct or certain idea. Our conceptions of the future
state, perhaps, are as dark and confused, as short of the truth and as
wide from it, as theirs then were of the kingdom of the Messiah: but
God requires faith only according to the revelation he gives. They then
were accountable for no more light than they had; and we now are
accountable for that greater light which we have in the gospel, by the
help of which we may find much more of Christ in the Old Testament than
they could. If any think our observations sometimes take rise from that
which to them seems too minute, let them remember that maxim of the
Rabbin, Non est in lege vel una litera à quâ non pendent magni
montes--The law contains not a letter but what bears the weight of
mountains. We are sure there is not an idle word in the Bible. I would
desire the reader not only to read the text entire, before he reads the
exposition, but, as the several verses are referred to in the
exposition, to cast his eye upon them again, and then he will the
better understand what he reads. And, if he have leisure, he will find
it of use to him to turn to the scriptures which are sometimes only
referred to for brevity's sake, comparing spiritual things with
spiritual.
It is the declared purpose of the Eternal Mind, in all the operations
both of providence and grace, to magnify the law and to make it
honourable (Isa. 42. 21), nay to magnify his word above all his name
(Ps. 138. 2.), so that when we pray, Father, glorify thy name, we mean
this, among other things, Father, magnify the holy Scriptures; and to
that prayer, made in faith, we may be sure of that answer which was
given to our blessed Saviour when he prayed it, with particular respect
to the fulfilling of the scriptures in his own sufferings, I have both
glorified it, and I will glorify it yet again, John xii. 28. To this
great design I humbly desire to be some way serviceable, in the
strength of that grace by which I am what I am, hoping that what may
help to make the reading of the scripture more easy, pleasant, and
profitable, will be graciously accepted by him that smiled on the
widow's two mites cast into the treasury, as an intention to magnify it
and make it honourable; and if I can but gain that point, in any
measure, with some, I shall think my endeavours abundantly recompensed,
however, by others, I and my performances may be vilified and made
contemptible.
I have now nothing more to add than to recommend myself to the prayers
of my friends, and them to the grace of the Lord Jesus; and so rest an
unworthy dependent upon that grace, and, through that, an expectant of
the glory to be revealed.
M. H.
Chester,
October 2, 1706.
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Genesis
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE FIRST BOOK OF MOSES, CALLED
G E N E S I S.
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We have now before us the holy Bible, or book, for so bible signifies.
We call it the book, by way of eminency; for it is incomparably the
best book that ever was written, the book of books, shining like the
sun in the firmament of learning, other valuable and useful books, like
the moon and stars, borrowing their light from it. We call it the holy
book, because it was written by holy men, and indited by the Holy
Ghost; it is perfectly pure from all falsehood and corrupt intention;
and the manifest tendency of it is to promote holiness among men. The
great things of God's law and gospel are here written to us, that they
might be reduced to a greater certainty, might spread further, remain
longer, and be transmitted to distant places and ages more pure and
entire than possibly they could be by report and tradition: and we
shall have a great deal to answer for if these things which belong to
our peace, being thus committed to us in black and white, be neglected
by us as a strange and foreign thing, Hos. viii. 12. The scriptures, or
writings of the several inspired penmen, from Moses down to St. John,
in which divine light, like that of the morning, shone gradually (the
sacred canon being now completed), are all put together in this blessed
Bible, which, thanks be to God, we have in our hands, and they make as
perfect a day as we are to expect on this side of heaven. Every part
was good, but all together very good. This is the light that shines in
a dark place (2 Pet. i. 19), and a dark place indeed the world would be
without the Bible.
We have before us that part of the Bible which we call the Old
Testament, containing the acts and monuments of the church from the
creation almost to the coming of Christ in the flesh, which was about
four thousand years--the truths then revealed, the laws then enacted,
the devotions then paid, the prophecies then given, and the events
which concerned that distinguished body, so far as God saw fit to
preserve to us the knowledge of them. This is called a testament, or
covenant (Diatheke), because it was a settled declaration of the will
of God concerning man in a federal way, and had its force from the
designed death of the great testator, the Lamb slain from the
foundation of the world, (Rev. xiii. 8.) It is called the Old
Testament, with relation to the New, which does not cancel and
supersede it, but crown and perfect it, by the bringing in of that
better hope which was typified and foretold in it; the Old Testament
still remains glorious, though the New far exceeds in glory, (2 Cor.
iii. 9.)
We have before us that part of the Old Testament which we call the
Pentateuch, or five books of Moses, that servant of the Lord who
excelled all the other prophets, and typified the great prophet. In our
Saviour's distribution of the books of the Old Testament into the law,
the prophets, and the psalms, or Hagiographa, these are the law; for
they contain not only the laws given to Israel, in the last four, but
the laws given to Adam, to Noah, and to Abraham, in the first. These
five books were, for aught we know, the first that ever were written;
for we have not the least mention of any writing in all the book of
Genesis, nor till God bade Moses write (Exod. xvii. 14); and some think
Moses himself never learned to write till God set him his copy in the
writing of the Ten Commandments upon the tables of stone. However, we
are sure these books are the most ancient writings now extant, and
therefore best able to give us a satisfactory account of the most
ancient things.
We have before us the first and longest of those five books, which we
call Genesis, written, some think, when Moses was in Midian, for the
instruction and comfort of his suffering brethren in Egypt: I rather
think he wrote it in the wilderness, after he had been in the mount
with God, where, probably, he received full and particular instructions
for the writing of it. And, as he framed the tabernacle, so he did the
more excellent and durable fabric of this book, exactly according to
the pattern shown him in the mount, into which it is better to resolve
the certainty of the things herein contained than into any tradition
which possibly might be handed down from Adam to Methuselah, from him
to Shem, from him to Abraham, and so to the family of Jacob. Genesis is
a name borrowed from the Greek. It signifies the original, or
generation: fitly is this book so called, for it is a history of
originals--the creation of the world, the entrance of sin and death
into it, the invention of arts, the rise of nations, and especially the
planting of the church, and the state of it in its early days. It is
also a history of generations--the generations of Adam, Noah, Abraham,
&c., not endless, but useful genealogies. The beginning of the New
Testament is called Genesis too (Matt. i. 1,) Biblos geneseos, the book
of the genesis, or generation, of Jesus Christ. Blessed be God for that
book which shows us our remedy, as this opens our wound. Lord, open our
eyes, that we may see the wondrous things both of thy law and gospel!
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G E N E S I S
CHAP. I.
The foundation of all religion being laid in our relation to God as our
Creator, it was fit that the book of divine revelations which was
intended to be the guide, support, and rule, of religion in the world,
should begin, as it does, with a plain and full account of the creation
of the world--in answer to that first enquiry of a good conscience,
"Where is God my Maker?" (Job xxxv. 10). Concerning this the pagan
philosophers wretchedly blundered, and became vain in their
imaginations, some asserting the world's eternity and self-existence,
others ascribing it to a fortuitous concourse of atoms: thus "the world
by wisdom knew not God," but took a great deal of pains to lose him.
The holy scripture therefore, designing by revealed religion to
maintain and improve natural religion, to repair the decays of it and
supply the defects of it, since the fall, for the reviving of the
precepts of the law of nature, lays down, at first, this principle of
the unclouded light of nature, That this world was, in the beginning of
time, created by a Being of infinite wisdom and power, who was himself
before all time and all worlds. The entrance into God's word gives this
light, Ps. cxix. 130.. The first verse of the Bible gives us a surer
and better, a more satisfying and useful, knowledge of the origin of
the universe, than all the volumes of the philosophers. The lively
faith of humble Christians understands this matter better than the
elevated fancy of the greatest wits, Heb. xi. 3.
We have three things in this chapter:--I. A general idea given us of
the work of creation ver. 1, 2. II. A particular account of the several
days' work, registered, as in a journal, distinctly and in order. The
creation of the light the first day, ver. 3-5; of the firmament the
second day, ver. 6-8; of the sea, the earth, and its fruits, the third
day, ver. 9-13; of the lights of heaven the fourth day, ver. 14-19; of
the fish and fowl the fifth day, ver. 20-23; of the beasts, ver. 24,
25; of man, ver. 26-28; and of food for both the sixth day, ver. 29,
30. III. The review and approbation of the whole work, ver. 31.
The Creation. (b. c. 4004.)
1 In the beginning God created the heaven and the earth. 2 And the
earth was without form, and void; and darkness was upon the face of the
deep. And the Spirit of God moved upon the face of the waters.
In these verses we have the work of creation in its epitome and in its
embryo.
I. In its epitome, v. 1, where we find, to our comfort, the first
article of our creed, that God the Father Almighty is the Maker of
heaven and earth, and as such we believe in him.
1. Observe, in this verse, four things:--
(1.) The effect produced--the heaven and the earth, that is, the world,
including the whole frame and furniture of the universe, the world and
all things therein, Acts xvii. 24. The world is a great house,
consisting of upper and lower stories, the structure stately and
magnificent, uniform and convenient, and every room well and wisely
furnished. It is the visible part of the creation that Moses here
designs to account for; therefore he mentions not the creation of
angels. But as the earth has not only its surface adorned with grass
and flowers, but also its bowels enriched with metals and precious
stones (which partake more of its solid nature and more valuable,
though the creation of them is not mentioned here), so the heavens are
not only beautified to our eyes with glorious lamps which garnish its
outside, of whose creation we here read, but they are within
replenished with glorious beings, out of our sight, more celestial, and
more surpassing them in worth and excellency than the gold or sapphires
surpass the lilies of the field. In the visible world it is easy to
observe, [1.] Great variety, several sorts of beings vastly differing
in their nature and constitution from each other. Lord, how manifold
are thy works, and all good! [2.] Great beauty. The azure sky and
verdant earth are charming to the eye of the curious spectator, much
more the ornaments of both. How transcendent then must the beauty of
the Creator be! [3.] Great exactness and accuracy. To those that, with
the help of microscopes, narrowly look into the works of nature, they
appear far more fine than any of the works of art. [4.] Great power. It
is not a lump of dead and inactive matter, but there is virtue, more or
less, in every creature: the earth itself has a magnetic power. [5.]
Great order, a mutual dependence of beings, an exact harmony of
motions, and an admirable chain and connection of causes. [6.] Great
mystery. There are phenomena in nature which cannot be solved, secrets
which cannot be fathomed nor accounted for. But from what we see of
heaven and earth we may easily enough infer the eternal power and
Godhead of the great Creator, and may furnish ourselves with abundant
matter for his praises. And let our make and place, as men, remind us
of our duty as Christians, which is always to keep heaven in our eye
and the earth under our feet.
(2.) The author and cause of this great work--GOD. The Hebrew word is
Elohim, which bespeaks, [1.] The power of God the Creator. El signifies
the strong God; and what less than almighty strength could bring all
things out of nothing? [2.] The plurality of persons in the Godhead,
Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which
speaks of him as many though he is one, was to the Gentiles perhaps a
savour of death unto death, hardening them in their idolatry; but it is
to us a savour of life unto life, confirming our faith in the doctrine
of the Trinity, which, though but darkly intimated in the Old
Testament, is clearly revealed in the New. The Son of God, the eternal
Word and Wisdom of the Father, was with him when he made the world
(Prov. viii. 30), nay, we are often told that the world was made by
him, and nothing made without him, John i. 3, 10; Eph. iii. 9; Col. i.
16; Heb. 1. 2. O what high thoughts should this form in our minds of
that great God whom we draw nigh to in religious worship, and that
great Mediator in whose name we draw nigh!
(3.) The manner in which this work was effected: God created it, that
is, made it out of nothing. There was not any pre-existent matter out
of which the world was produced. The fish and fowl were indeed produced
out of the waters and the beasts and man out of the earth; but that
earth and those waters were made out of nothing. By the ordinary power
of nature, it is impossible that any thing should be made out of
nothing; no artificer can work, unless he has something to work on. But
by the almighty power of God it is not only possible that something
should be made of nothing (the God of nature is not subject to the laws
of nature), but in the creation it is impossible it should be
otherwise, for nothing is more injurious to the honour of the Eternal
Mind than the supposition of eternal matter. Thus the excellency of the
power is of God and all the glory is to him.
(4.) When this work was produced: In the beginning, that is, in the
beginning of time, when that clock was first set a going: time began
with the production of those beings that are measured by time. Before
the beginning of time there was none but that Infinite Being that
inhabits eternity. Should we ask why God made the world no sooner, we
should but darken counsel by words without knowledge; for how could
there be sooner or later in eternity? And he did make it in the
beginning of time, according to his eternal counsels before all time.
The Jewish Rabbies have a saying, that there were seven things which
God created before the world, by which they only mean to express the
excellency of these things:--The law, repentance, paradise, hell, the
throne of glory, the house of the sanctuary, and the name of the
Messiah. But to us it is enough to say, In the beginning was the Word,
John i. 1.
2. Let us learn hence, (1.) That atheism is folly, and atheists are the
greatest fools in nature; for they see there is a world that could not
make itself, and yet they will not own there is a God that made it.
Doubtless, they are without excuse, but the god of this world has
blinded their minds. (2.) That God is sovereign Lord of all by an
incontestable right. If he is the Creator, no doubt he is the owner and
possessor of heaven and earth. (3.) That with God all things are
possible, and therefore happy are the people that have him for their
God, and whose help and hope stand in his name, Ps. cxxi. 2; cxxiv. 8.
(4.) That the God we serve is worthy of, and yet is exalted far above,
all blessing and praise, Neh. ix. 5, 6. If he made the world, he needs
not our services, nor can be benefited by them (Acts xvii. 24, 25), and
yet he justly requires them, and deserves our praise, Rev. iv. 11. If
all is of him, all must be to him.
II. Here is the work of creation in its embryo, v. 2, where we have an
account of the first matter and the first mover.
1. A chaos was the first matter. It is here called the earth (though
the earth, properly taken, was not made till the third day v. 10),
because it did most resemble that which afterwards was called earth,
mere earth, destitute of its ornaments, such a heavy unwieldy mass was
it; it is also called the deep, both for its vastness and because the
waters which were afterwards separated from the earth were now mixed
with it. This immense mass of matter was it out of which all bodies,
even the firmament and visible heavens themselves, were afterwards
produced by the power of the Eternal Word. The Creator could have made
his work perfect at first, but by this gradual proceeding he would show
what is, ordinarily, the method of his providence and grace. Observe
the description of this chaos. (1.) There was nothing in it desirable
to be seen, for it was without form and void. Tohu and Bohu, confusion
and emptiness; so these words are rendered, Isa. xxxiv. 11. It was
shapeless, it was useless, it was without inhabitants, without
ornaments, the shadow or rough draught of things to come, and not the
image of the things, Heb. x. 1. The earth is almost reduced to the same
condition again by the sin of man, under which the creation groans. See
Jer. iv. 23, I beheld the earth, and lo it was without form, and void.
To those who have their hearts in heaven this lower world, in
comparison with that upper, still appears to be nothing but confusion
and emptiness. There is no true beauty to be seen, no satisfying
fulness to be enjoyed, in this earth, but in God only. (2.) If there
had been any thing desirable to be seen, yet there was no light to see
it by; for darkness, thick darkness, was upon the face of the deep. God
did not create this darkness (as he is said to create the darkness of
affliction, Isa. xlv. 7), for it was only the want of light, which yet
could not be said to be wanted till something was made that might be
seen by it; nor needs the want of it be much complained of, when there
was nothing to be seen but confusion and emptiness. If the work of
grace in the soul is a new creation, this chaos represents the state of
an unregenerate graceless soul: there is disorder, confusion, and every
evil work; it is empty of all good, for it is without God; it is dark,
it is darkness itself. This is our condition by nature, till almighty
grace effects a blessed change.
2. The Spirit of God was the first mover: He moved upon the face of the
waters. When we consider the earth without form and void, methinks it
is like the valley full of dead and dry bones. Can these live? Can this
confused mass of matter be formed into a beautiful world? Yes, if a
spirit of life from God enter into it, Ezek. xxxvii. 9. Now there is
hope concerning this thing; for the Spirit of God begins to work, and,
if he work, who or what shall hinder? God is said to make the world by
his Spirit, Ps. xxxiii. 6; Job xxvi. 13; and by the same mighty worker
the new creation is effected. He moved upon the face of the deep, as
Elijah stretched himself upon the dead child,--as the hen gathers her
chickens under her wings, and hovers over them, to warm and cherish
them, Matt. xxiii. 37,--as the eagle stirs up her nest, and flutters
over her young (it is the same word that is here used), Deut. xxxii.
11. Learn hence, That God is not only the author of all being, but the
fountain of life and spring of motion. Dead matter would be for ever
dead if he did not quicken it. And this makes it credible to us that
God should raise the dead. That power which brought such a world as
this out of confusion, emptiness, and darkness, at the beginning of
time, can, at the end of time, bring our vile bodies out of the grave,
though it is a land of darkness as darkness itself, and without any
order (Job x. 22), and can make them glorious bodies.
The Creation. (b. c. 4004.)
3 And God said, Let there be light: and there was light. 4 And God
saw the light, that it was good: and God divided the light from the
darkness. 5 And God called the light Day, and the darkness he called
Night. And the evening and the morning were the first day.
We have here a further account of the first day's work, in which
observe, 1. That the first of all visible beings which God created was
light; not that by it he himself might see to work (for the darkness
and light are both alike to him), but that by it we might see his works
and his glory in them, and might work our works while it is day. The
works of Satan and his servants are works of darkness; but he that
doeth truth, and doeth good, cometh to the light, and coveteth it, that
his deeds may be made manifest, John iii. 21. Light is the great beauty
and blessing of the universe. Like the first-born, it does, of all
visible beings, most resemble its great Parent in purity and power,
brightness and beneficence; it is of great affinity with a spirit, and
is next to it; though by it we see other things, and are sure that it
is, yet we know not its nature, nor can describe what it is, or by what
way the light is parted, Job xxxviii. 19, 24. By the sight of it let us
be led to, and assisted in, the believing contemplation of him who is
light, infinite and eternal light (1 John i. 5), and the Father of
lights (Jam. i. 17), and who dwells in inaccessible light, 1 Tim. vi.
16. In the new creation, the first thing wrought in the soul is light:
the blessed Spirit captives the will and affections by enlightening the
understanding, so coming into the heart by the door, like the good
shepherd whose own the sheep are, while sin and Satan, like thieves and
robbers, climb up some other way. Those that by sin were darkness by
grace become light in the world. 2. That the light was made by the word
of God's power. He said, Let there be light; he willed and appointed
it, and it was done immediately: there was light, such a copy as
exactly answered the original idea in the Eternal Mind. O the power of
the word of God! He spoke, and it was done, done really, effectually,
and for perpetuity, not in show only, and to serve a present turn, for
he commanded, and it stood fast: with him it was dictum, factum--a
word, and a world. The world of God (that is, his will and the good
pleasure of it) is quick and powerful. Christ is the Word, the
essential eternal Word, and by him the light was produced, for in him
was light, and he is the true light, the light of the world, John i. 9;
ix. 5.. The divine light which shines in sanctified souls is wrought by
the power of God, the power of his word and of the Spirit of wisdom and
revelation, opening the understanding, scattering the mists of
ignorance and mistake, and giving the knowledge of the glory of God in
the face of Christ, as at first, God commanded the light to shine out
of darkness, 2 Cor. iv. 6. Darkness would have been perpetually upon
the face of fallen man if the Son of God had not come, and given us an
understanding, 1 John v. 20. 3. That the light which God willed, when
it was produced, he approved of: God saw the light that it was good. It
was exactly as he designed it, and it was fit to answer the end for
which he designed it. It was useful and profitable; the world, which
now is a palace, would have been a dungeon without it. It was amiable
and pleasant. Truly the light is sweet (Eccl. xi. 7); it rejoiceth the
heart, Prov. xv. 30. What God commands he will approve and graciously
accept; he will be well pleased with the work of his own hands. That is
good indeed which is so in the sight of God, for he sees not as man
sees. If the light is good, how good is he that is the fountain of
light, from whom we receive it, and to whom we owe all praise for it
and all the services we do by it! 4. That God divided the light from
the darkness, so put them asunder as that they could never be joined
together, or reconciled; for what fellowship has light with darkness? 2
Cor. vi. 14. And yet he divided time between them, the day for light
and the night for darkness, in a constant and regular succession to
each other. Though the darkness was now scattered by the light, yet it
was not condemned to a perpetual banishment, but takes its turn with
the light, and has its place, because it has its use; for, as the light
of the morning befriends the business of the day, so the shadows of the
evening befriend the repose of the night, and draw the curtains about
us, that we may sleep the better. See Job vii. 2. God has thus divided
time between light and darkness, because he would daily remind us that
this is a world of mixtures and changes. In heaven there is perfect and
perpetual light, and no darkness at all; in hell, utter darkness, and
no gleam of light. In that world between these two there is a great
gulf fixed; but, in this world, they are counterchanged, and we pass
daily from one to another, that we may learn to expect the like
vicissitudes in the providence of God, peace and trouble, joy and
sorrow, and may set the one over-against the other, accommodating
ourselves to both as we do to the light and darkness, bidding both
welcome, and making the best of both. 5. That God divided them from
each other by distinguishing names: He called the light day, and the
darkness he called night. He gave them names, as the Lord of both; for
the day is his, the night also is his, Ps. lxxiv. 16. He is the Lord of
time, and will be so, till day and night shall come to an end, and the
stream of time be swallowed up in the ocean of eternity. Let us
acknowledge God in the constant succession of day and night, and
consecrate both to his honour, by working for him every day and resting
in him every night, and meditating in his law day and night. 6. That
this was the first day's work, and a good day's work it was. The
evening and the morning were the first day. The darkness of the evening
was before the light of the morning, that it might serve for a foil to
it, to set it off, and make it shine the brighter. This was not only
the first day of the world, but the first day of the week. I observe it
to the honour of that day, because the new world began on the first day
of the week likewise, in the resurrection of Christ, as the light of
the world, early in the morning. In him the day-spring from on high has
visited the world; and happy are we, for ever happy, if that day-star
arise in our hearts.
The Creation. (b. c. 4004.)
6 And God said, Let there be a firmament in the midst of the waters,
and let it divide the waters from the waters. 7 And God made the
firmament, and divided the waters which were under the firmament from
the waters which were above the firmament: and it was so. 8 And God
called the firmament Heaven. And the evening and the morning were the
second day.
We have here an account of the second day's work, the creation of the
firmament, in which observe, 1. The command of God concerning it: Let
there be a firmament, an expansion, so the Hebrew word signifies, like
a sheet spread, or a curtain drawn out. This includes all that is
visible above the earth, between it and the third heavens: the air, its
higher, middle, and lower, regions--the celestial globe, and all the
spheres and orbs of light above: it reaches as high as the place where
the stars are fixed, for that is called here the firmament of heaven
(v. 14, 15), and as low as the place where the birds fly, for that also
is called the firmament of heaven, v. 20. When God had made the light,
he appointed the air to be the receptacle and vehicle of its beams, and
to be as a medium of communication between the invisible and the
visible world; for, though between heaven and earth there is an
inconceivable distance, yet there is not an impassable gulf, as there
is between heaven and hell. This firmament is not a wall of partition,
but a way of intercourse. See Job xxvi. 7; xxxvii. 18; Ps. civ. 3; Amos
ix. 6. 2. The creation of it. Lest it should seem as if God had only
commanded it to be done, and someone else had done it, he adds, And God
made the firmament. What God requires of us he himself works in us, or
it is not done. He that commands faith, holiness, and love, creates
them by the power of his grace going along with his word, that he may
have all the praise. Lord, give what thou commandest, and then command
what thou pleasest. The firmament is said to be the work of God's
fingers, Ps. viii. 3. Though the vastness of its extent declares it to
be the work of his arm stretched out, yet the admirable fineness of its
constitution shows that it is a curious piece of art, the work of his
fingers. 3. The use and design of it--to divide the waters from the
waters, that is, to distinguish between the waters that are wrapped up
in the clouds and those that cover the sea, the waters in the air and
those in the earth. See the difference between these two carefully
observed, Deut. xi. 10, 11, where Canaan is upon this account preferred
to Egypt, that Egypt was moistened and made fruitful with the waters
that are under the firmament, but Canaan with waters from above, out of
the firmament, even the dew of heaven, which tarrieth not for the sons
of men, Mic. v. 7. God has, in the firmament of his power, chambers,
store-chambers, whence he watereth the earth, Ps. civ. 13; lxv. 9, 10.
He has also treasures, or magazines, of snow and hail, which he hath
reserved against the day of battle and war, Job xxxviii. 22, 23. O what
a great God is he who has thus provided for the comfort of all that
serve him and the confusion of all that hate him! It is good having him
our friend, and bad having him our enemy. 4. The naming of it: He
called the firmament heaven. It is the visible heaven, the pavement of
the holy city; above the firmament God is said to have his throne
(Ezek. i. 26), for he has prepared it in the heavens; the heavens
therefore are said to rule, Dan. iv. 26. Is not God in the height of
heaven? Job xxii. 12. Yes, he is, and we should be led by the
contemplation of the heavens that are in our eye to consider our Father
who is in heaven. The height of the heavens should remind us of God's
supremacy and the infinite distance there is between us and him; the
brightness of the heavens and their purity should remind us of his
glory, and majesty, and perfect holiness; the vastness of the heavens,
their encompassing of the earth, and the influence they have upon it,
should remind us of his immensity and universal providence.
The Creation. (b. c. 4004.)
9 And God said, Let the waters under the heaven be gathered together
unto one place, and let the dry land appear: and it was so. 10 And
God called the dry land Earth; and the gathering together of the waters
called he Seas: and God saw that it was good. 11 And God said, Let
the earth bring forth grass, the herb yielding seed, and the fruit tree
yielding fruit after his kind, whose seed is in itself, upon the earth:
and it was so. 12 And the earth brought forth grass, and herb
yielding seed after his kind, and the tree yielding fruit, whose seed
was in itself, after his kind: and God saw that it was good. 13 And
the evening and the morning were the third day.
The third day's work is related in these verses--the forming of the sea
and the dry land, and the making of the earth fruitful. Hitherto the
power of the Creator had been exerted and employed about the upper part
of the visible word; the light of heaven was kindled, and the firmament
of heaven fixed: but now he descends to this lower world, the earth,
which was designed for the children of men, designed both for their
habitation and for their maintenance; and here we have an account of
the fitting of it for both, and building of their house and the
spreading of their table. Observe,
I. How the earth was prepared to be a habitation for man, by the
gathering of the waters together, and the making of the dry land to
appear. Thus, instead of the confusion which there was (v. 2) when
earth and water were mixed in one great mass, behold, now, there is
order, by such a separation as rendered them both useful. God said, Let
it be so, and it was so; no sooner said than done. 1. The waters which
had covered the earth were ordered to retire, and to gather into one
place, namely, those hollows which were fitted and appointed for their
reception and rest. The waters, thus cleared, thus collected, and thus
lodged, in their proper place, he called seas. Though they are many, in
distant regions, and washing several shores, yet, either above ground
or under ground, they have communication with each other, and so they
are one, and the common receptacle of waters, into which all the rivers
flow, Eccl. i. 7. Waters and seas often, in scripture, signify troubles
and afflictions, Ps. xlii. 7; lxix. 2, 14, 15. God's own people are not
exempted from these in this world; but it is their comfort that they
are only waters under the heaven (there are none in heaven), and that
they are all in the place that God has appointed them and within the
bounds that he has set for them. How the waters were gathered together
at first, and how they are still bound and limited by the same Almighty
had that first confined them, are elegantly described, Ps. civ. 6-9,
and are there mentioned as matter of praise. Those that go down to the
sea in ships ought to acknowledge daily the wisdom, power, and
goodness, of the Creator, in making the great waters serviceable to man
for trade and commerce; and those that tarry at home must own
themselves indebted to him that keeps the sea with bars and doors in
its decreed place, and stays its proud waves, Job xxxviii. 10, 11. 2.
The dry land was made to appear, and emerge out of the waters, and was
called earth, and given to the children of men. The earth, it seems,
was in being before; but it was of no use, because it was under water.
Thus many of God's gifts are received in vain, because they are buried;
make them to appear, and they become serviceable. We who, to this day,
enjoy the benefit of the dry land (though, since this, it was once
deluged, and dried again) must own ourselves tenants to, and dependents
upon, that God whose hands formed the dry land, Ps. xcv. 5; Jonah i. 9.
II. How the earth was furnished for the maintenance and support of man,
v. 11, 12. Present provision was now made, by the immediate products of
the upstart earth, which, in obedience to God's command, was no sooner
made than it became fruitful, and brought forth grass for the cattle
and herb for the service of man. Provision was likewise made for time
to come, by the perpetuating of the several kinds of vegetables, which
are numerous, various, and all curious, and every one having its seed
in itself after its kind, that, during the continuance of man upon the
earth, food might be fetched out of the earth for his use and benefit.
Lord, what is man, that he is thus visited and regarded--that such care
should be taken, and such provision made, for the support and
preservation of those guilty and obnoxious lives which have been a
thousand times forfeited! Observe here, 1. That not only the earth is
the Lord's, but the fulness thereof, and he is the rightful owner and
sovereign disposer, not only of it, but of all its furniture. The earth
was emptiness (v. 2), but now, by a word's speaking, it has become full
of God's riches, and his they are still--his corn and his wine, his
wool and his flax, Hos. ii. 9. Though the use of them is allowed to us,
the property still remains in him, and to his service and honour they
must be used. 2. That common providence is a continued creation, and in
it our Father worketh hitherto. The earth still remains under the
efficacy of this command, to bring forth grass, and herbs, and its
annual products; and though, being according to the common course of
nature, these are not standing miracles, yet they are standing
instances of the unwearied power and unexhausted goodness of the
world's great Maker and Master. 3. That though God, ordinarily, makes
use of the agency of second causes, according to their nature, yet he
neither needs them nor is tied to them; for, though the precious fruits
of the earth are usually brought forth by the influences of the sun and
moon (Deut. xxxiii. 14), yet here we find the earth bearing a great
abundance of fruit, probable ripe fruit, before the sun and moon were
made. 4. That it is good to provide things necessary before we have
occasion to use them: before the beasts and man were made, here were
grass and herbs prepared for them. God thus dealt wisely and graciously
with man; let not man then be foolish and unwise for himself. 5. That
God must have the glory of all the benefit we receive from the products
of the earth, either for food or physic. It is he that hears the
heavens when they hear the earth, Hos. ii. 21, 22. And if we have,
through grace, an interest in him who is the fountain, when the streams
are dried up and the fig-tree doth not blossom we may rejoice in him.
The Creation. (b. c. 4004.)
14 And God said, Let there be lights in the firmament of the heaven to
divide the day from the night; and let them be for signs, and for
seasons, and for days, and years: 15 And let them be for lights in
the firmament of the heaven to give light upon the earth: and it was
so. 16 And God made two great lights; the greater light to rule the
day, and the lesser light to rule the night: he made the stars also.
17 And God set them in the firmament of the heaven to give light upon
the earth, 18 And to rule over the day and over the night, and to
divide the light from the darkness: and God saw that it was good. 19
And the evening and the morning were the fourth day.
This is the history of the fourth day's work, the creating of the sun,
moon, and stars, which are here accounted for, not as they are in
themselves and in their own nature, to satisfy the curious, but as they
are in relation to this earth, to which they serve as lights; and this
is enough to furnish us with matter for praise and thanksgiving. Holy
Job mentions this as an instance of the glorious power of God, that by
the Spirit he hath garnished the heavens (Job xxvi. 13); and here we
have an account of that garniture which is not only so much the beauty
of the upper world, but so much the blessing of this lower; for though
heaven is high, yet has it respect to this earth, and therefore should
have respect from it. Of the creation of the lights of heaven we have
an account,
I. In general, v. 14, 15, where we have 1. The command given concerning
them: Let there be lights in the firmament of heaven. God had said, Let
there be light (v. 3), and there was light; but this was, as it were, a
chaos of light, scattered and confused: now it was collected and
modelled, and made into several luminaries, and so rendered both more
glorious and more serviceable. God is the God of order, and not of
confusion; and, as he is light, so he is the Father and former of
lights. Those lights were to be in the firmament of heaven, that vast
expanse which encloses the earth, and is conspicuous to all; for no
man, when he has lighted a candle, puts it under a bushel, but on a
candlestick (Luke viii. 16), and a stately golden candlestick the
firmament of heaven is, from which these candles give light to all that
are in the house. The firmament itself is spoken of as having a
brightness of its own (Dan. xii. 3), but this was not sufficient to
give light to the earth; and perhaps for this reason it is not
expressly said of the second day's work, in which the firmament was
made, that it was good, because, till it was adorned with these lights
on the fourth day, it had not become serviceable to man. 2. The use
they were intended to be of to this earth. (1.) They must be for the
distinction of times, of day and night, summer and winter, which are
interchanged by the motion of the sun, whose rising makes day, his
setting night, his approach towards our tropic summer, his recess to
the other winter: and thus, under the sun, there is a season to every
purpose, Eccl. iii. 1. (2.) They must be for the direction of actions.
They are for signs of the change of weather, that the husbandman may
order his affairs with discretion, foreseeing, by the face of the sky,
when second causes have begun to work, whether it will be fair or foul,
Matt. xvi. 2, 3. They do also give light upon the earth, that we may
walk (John xi. 9), and work (John ix. 4). according as the duty of
every day requires. The lights of heaven do not shine for themselves,
nor for the world of spirits above, who need them not; but they shine
for us, for our pleasure and advantage. Lord, what is man, that he
should be thus regarded! Ps. viii. 3, 4. How ungrateful and inexcusable
are we, if, when God has set up these lights for us to work by, we
sleep, or play, or trifle away the time of business, and neglect the
great work we were sent into the world about! The lights of heaven are
made to serve us, and they do it faithfully, and shine in their season,
without fail: but we are set as lights in this world to serve God; and
do we in like manner answer the end of our creation? No, we do not, our
light does not shine before God as his lights shine before us, Matt. v.
14. We burn our Master's candles, but do not mind our Master's work.
II. In particular, v. 16-18.
1. Observe, The lights of heaven are the sun, moon, and stars; and all
these are the work of God's hands. (1.) The sun is the greatest light
of all, more than a million times greater than the earth, and the most
glorious and useful of all the lamps of heaven, a noble instance of the
Creator's wisdom, power, and goodness, and an invaluable blessing to
the creatures of this lower world. Let us learn from Ps. xix. 1-6 how
to give unto God the glory due unto his name, as the Maker of the sun.
(2.) The moon is a less light, and yet is here reckoned one of the
greater lights, because though, in regard to its magnitude and borrowed
light, it is inferior to many of the stars, yet, by virtue of its
office, as ruler of the night, and in respect of its usefulness to the
earth, it is more excellent than they. Those are most valuable that are
most serviceable; and those are the greater lights, not that have the
best gifts, but that humbly and faithfully do the most good with them.
Whosoever will be great among you, let him be your minister, Matt. xx.
26. (3.) He made the stars also, which are here spoken of as they
appear to vulgar eyes, without distinguishing between the planets and
the fixed stars, or accounting for their number, nature, place,
magnitude, motions, or influences; for the scriptures were written, not
to gratify our curiosity and make us astronomers, but to lead us to
God, and make us saints. Now these lights are said to rule (v. 16, 18);
not that they have a supreme dominion, as God has, but they are
deputy-governors, rulers under him. Here the less light, the moon, is
said to rule the night; but in Ps. cxxxvi. 9 the stars are mentioned as
sharers in that government; The moon and stars to rule by night. No
more is meant than that they give light, Jer. xxxi. 35. The best and
most honourable way of ruling is by giving light and doing good: those
command respect that live a useful life, and so shine as lights.
2. Learn from all this, (1.) The sin and folly of that ancient
idolatry, the worshipping of the sun, moon, and stars, which, some
think, took rise, or countenance at least, from some broken traditions
in the patriarchal age concerning the rule and dominion of the lights
of heaven. But the account here given of them plainly shows that they
are both God's creatures and man's servants; and therefore it is both a
great affront to God and a great reproach to ourselves to make deities
of them and give them divine honours. See Deut. iv. 19. (2.) The duty
and wisdom of daily worshipping that God who made all these things, and
made them to be that to us which they are. The revolutions of the day
and night oblige us to offer the solemn sacrifice of prayer and praise
every morning and evening.
The Creation. (b. c. 4004.)
20 And God said, Let the waters bring forth abundantly the moving
creature that hath life, and fowl that may fly above the earth in the
open firmament of heaven. 21 And God created great whales, and every
living creature that moveth, which the waters brought forth abundantly,
after their kind, and every winged fowl after his kind: and God saw
that it was good. 22 And God blessed them, saying, Be fruitful, and
multiply, and fill the waters in the seas, and let fowl multiply in the
earth. 23 And the evening and the morning were the fifth day.
Each day, hitherto, has produced very noble and excellent beings, which
we can never sufficiently admire; but we do not read of the creation of
any living creature till the fifth day, of which these verses give us
an account. The work of creation not only proceeded gradually from one
thing to another, but rose and advanced gradually from that which was
less excellent to that which was more so, teaching us to press towards
perfection and endeavour that our last works may be our best works. It
was on the fifth day that the fish and fowl were created, and both out
of the waters. Though there is one kind of flesh of fishes, and another
of birds, yet they were made together, and both out of the waters; for
the power of the first Cause can produce very different effects from
the same second causes. Observe, 1. The making of the fish and fowl, at
first, v. 20, 21. God commanded them to be produced. He said, Let the
waters bring forth abundantly; not as if the waters had any productive
power of their own, but, "Let them be brought into being, the fish in
the waters and the fowl out of them." This command he himself executed:
God created great whales, &c. Insects, which perhaps are as various and
as numerous as any species of animals, and their structure as curious,
were part of this day's work, some of them being allied to the fish and
others to the fowl. Mr. Boyle (I remember) says he admires the
Creator's wisdom and power as much in an ant as in an elephant. Notice
is here taken of the various sorts of fish and fowl, each after their
kind, and of the great numbers of both that were produced, for the
waters brought forth abundantly; and particular mention if made of
great whales, the largest of fishes, whose bulk and strength, exceeding
that of any other animal, are remarkable proofs of the power and
greatness of the Creator. The express notice here taken of the whale,
above all the rest, seems sufficient to determine what animal is meant
by the Leviathan, Job xli. :1. The curious formation of the bodies of
animals, their different sizes, shapes, and natures, with the admirable
powers of the sensitive life with which they are endued, when duly
considered, serve, not only to silence and shame the objections of
atheists and infidels, but to raise high thoughts and high praises of
God in pious and devout souls, Ps. civ. 25, &c. 2. The blessing of
them, in order to their continuance. Life is a wasting thing. Its
strength is not the strength of stones. It is a candle that will burn
out, if it be not first blown out; and therefore the wise Creator not
only made the individuals, but provided for the propagation of the
several kinds; God blessed them, saying, Be fruitful and multiply, v.
22. God will bless his own works, and not forsake them; and what he
does shall be for a perpetuity, Eccl. iii. 14. The power of God's
providence preserves all things, as at first his creating power
produced them. Fruitfulness is the effect of God's blessing and must be
ascribed to it; the multiplying of the fish and fowl, from year to
year, is still the fruit of this blessing. Well, let us give to God the
glory of the continuance of these creatures to this day for the benefit
of man. See Job xii. 7, 9. It is a pity that fishing and fowling,
recreations innocent in themselves, should ever be abused to divert any
from God and their duty, while they are capable of being improved to
lead us to the contemplation of the wisdom, power, and goodness, of him
that made all these things, and to engage us to stand in awe of him, as
the fish and fowl do of us.
The Creation. (b. c. 4004.)
24 And God said, Let the earth bring forth the living creature after
his kind, cattle, and creeping thing, and beast of the earth after his
kind: and it was so. 25 And God made the beast of the earth after his
kind, and cattle after their kind, and every thing that creepeth upon
the earth after his kind: and God saw that it was good.
We have here the first part of the sixth day's work. The sea was, the
day before, replenished with its fish, and the air with its fowl; and
this day were made the beasts of the earth, the cattle, and the
creeping things that pertain to the earth. Here, as before, 1. The Lord
gave the word; he said, Let the earth bring forth, not as if the earth
had any such prolific virtue as to produce these animals, or as if God
resigned his creating power to it; but, "Let these creatures now come
into being upon the earth, and out of it, in their respective kinds,
conformable to the ideas of them in the divine counsels concerning
their creation." 2. He also did the work; he made them all after their
kind, not only of divers shapes, but of divers natures, manners, food,
and fashions--some to be tame about the house, others to be wild in the
fields--some living upon grass and herbs, others upon flesh--some
harmless, and others ravenous--some bold, and others timorous--some for
man's service, and not his sustenance, as the horse--others for his
sustenance, and not his service, as the sheep--others for both, as the
ox--and some for neither, as the wild beasts. In all this appears the
manifold wisdom of the Creator.
The Creation. (b. c. 4004.)
26 And God said, Let us make man in our image, after our likeness: and
let them have dominion over the fish of the sea, and over the fowl of
the air, and over the cattle, and over all the earth, and over every
creeping thing that creepeth upon the earth. 27 So God created man in
his own image, in the image of God created he him; male and female
created he them. 28 And God blessed them, and God said unto them, Be
fruitful, and multiply, and replenish the earth, and subdue it: and
have dominion over the fish of the sea, and over the fowl of the air,
and over every living thing that moveth upon the earth.
We have here the second part of the sixth day's work, the creation of
man, which we are, in a special manner, concerned to take notice of,
that we may know ourselves. Observe,
I. That man was made last of all the creatures, that it might not be
suspected that he had been, any way, a helper to God in the creation of
the world: that question must be for ever humbling and mortifying to
him, Where wast thou, or any of thy kind, when I laid the foundations
of the earth? Job xxxviii. 4. Yet it was both an honour and a favour to
him that he was made last: an honour, for the method of the creation
was to advance from that which was less perfect to that which was more
so; and a favour, for it was not fit he should be lodged in the palace
designed for him till it was completely fitted up and furnished for his
reception. Man, as soon as he was made, had the whole visible creation
before him, both to contemplate and to take the comfort of. Man was
made the same day that the beasts were, because his body was made of
the same earth with theirs; and, while he is in the body, he inhabits
the same earth with them. God forbid that by indulging the body and the
desires of it we should make ourselves like the beasts that perish!
II. That man's creation was a more signal and immediate act of divine
wisdom and power than that of the other creatures. The narrative of it
is introduced with something of solemnity, and a manifest distinction
from the rest. Hitherto, it had been said, "Let there be light," and
"Let there be a firmament," and "Let the earth, or waters, bring forth"
such a thing; but now the word of command is turned into a word of
consultation, "Let us make man, for whose sake the rest of the
creatures were made: this is a work we must take into our own hands."
In the former he speaks as one having authority, in this as one having
affection; for his delights were with the sons of men, Prov. viii. 31.
It should seem as if this were the work which he longed to be at; as if
he had said, "Having at last settled the preliminaries, let us now
apply ourselves to the business, Let us make man." Man was to be a
creature different from all that had been hitherto made. Flesh and
spirit, heaven and earth, must be put together in him, and he must be
allied to both worlds. And therefore God himself not only undertakes to
make him, but is pleased so to express himself as if he called a
council to consider of the making of him: Let us make man. The three
persons of the Trinity, Father, Son, and Holy Ghost, consult about it
and concur in it, because man, when he was made, was to be dedicated
and devoted to Father, Son and Holy Ghost. Into that great name we are,
with good reason, baptized, for to that great name we owe our being.
Let him rule man who said, Let us make man.
III. That man was made in God's image and after his likeness, two words
to express the same thing and making each other the more expressive;
image and likeness denote the likest image, the nearest resemblance of
any of the visible creatures. Man was not made in the likeness of any
creature that went before him, but in the likeness of his Creator; yet
still between God and man there is an infinite distance. Christ only is
the express image of God's person, as the Son of his Father, having the
same nature. It is only some of God's honour that is put upon man, who
is God's image only as the shadow in the glass, or the king's impress
upon the coin. God's image upon man consists in these three things:--1.
In his nature and constitution, not those of his body (for God has not
a body), but those of his soul. This honour indeed God has put upon the
body of man, that the Word was made flesh, the Son of God was clothed
with a body like ours and will shortly clothe ours with a glory like
that of his. And this we may safely say, That he by whom God made the
worlds, not only the great world, but man the little world, formed the
human body, at the first, according to the platform he designed for
himself in the fulness of time. But it is the soul, the great soul, of
man, that does especially bear God's image. The soul is a spirit, an
intelligent immortal spirit, an influencing active spirit, herein
resembling God, the Father of Spirits, and the soul of the world. The
spirit of man is the candle of the Lord. The soul of man, considered in
its three noble faculties, understanding, will, and active power, is
perhaps the brightest clearest looking-glass in nature, wherein to see
God. 2. In his place and authority: Let us make man in our image, and
let him have dominion. As he has the government of the inferior
creatures, he is, as it were, God's representative, or viceroy, upon
earth; they are not capable of fearing and serving God, therefore God
has appointed them to fear and serve man. Yet his government of himself
by the freedom of his will has in it more of God's image than his
government of the creatures. 3. In his purity and rectitude. God's
image upon man consists in knowledge, righteousness, and true holiness,
Eph. iv. 24; Col. iii. 10. He was upright, Eccl. vii. 29. He had an
habitual conformity of all his natural powers to the whole will of God.
His understanding saw divine things clearly and truly, and there were
no errors nor mistakes in his knowledge. His will complied readily and
universally with the will of God, without reluctancy or resistance. His
affections were all regular, and he had no inordinate appetites or
passions. His thoughts were easily brought and fixed to the best
subjects, and there was no vanity nor ungovernableness in them. All the
inferior powers were subject to the dictates and directions of the
superior, without any mutiny or rebellion. Thus holy, thus happy, were
our first parents, in having the image of God upon them. And this
honour, put upon man at first, is a good reason why we should not speak
ill one of another (Jam. iii. 9), nor do ill one to another (Gen. ix.
6), and a good reason why we should not debase ourselves to the service
of sin, and why we should devote ourselves to God's service. But how
art thou fallen, O son of the morning! How is this image of God upon
man defaced! How small are the remains of it, and how great the ruins
of it! The Lord renew it upon our souls by his sanctifying grace!
IV. That man was made male and female, and blessed with the blessing of
fruitfulness and increase. God said, Let us make man, and immediately
it follows, So God created man; he performed what he resolved. With us
saying and doing are two things; but they are not so with God. He
created him male and female, Adam and Eve--Adam first, out of earth,
and Eve out of his side, ch. ii. It should seem that of the rest of the
creatures God made many couples, but of man did not he make one? (Mal.
ii. 15), though he had the residue of the Spirit, whence Christ gathers
an argument against divorce, Matt. xix. 4, 5. Our first father, Adam,
was confined to one wife; and, if he had put her away, there was no
other for him to marry, which plainly intimated that the bond of
marriage was not to be dissolved at pleasure. Angels were not made male
and female, for they were not to propagate their kind (Luke xx. 34-36);
but man was made so, that the nature might be propagated and the race
continued. Fires and candles, the luminaries of this lower world,
because they waste, and go out, have a power to light more; but it is
not so with the lights of heaven: stars do not kindle stars. God made
but one male and one female, that all the nations of men might know
themselves to be made of one blood, descendants from one common stock,
and might thereby be induced to love one another. God, having made them
capable of transmitting the nature they had received, said to them, Be
fruitful, and multiply, and replenish the earth. Here he gave them, 1.
A large inheritance: Replenish the earth; it is this that is bestowed
upon the children of men. They were made to dwell upon the face of all
the earth, Acts xvii. 26. This is the place in which God has set man to
be the servant of his providence in the government of the inferior
creatures, and, as it were, the intelligence of this orb; to be the
receiver of God's bounty, which other creatures live upon, but do not
know it; to be likewise the collector of his praises in this lower
world, and to pay them into the exchequer above (Ps. cxlv. 10); and,
lastly, to be a probationer for a better state. 2. A numerous lasting
family, to enjoy this inheritance, pronouncing a blessing upon them, in
virtue of which their posterity should extend to the utmost corners of
the earth and continue to the utmost period of time. Fruitfulness and
increase depend upon the blessing of God: Obed-edom had eight sons, for
God blessed him, 1 Chron. xxvi. 5. It is owing to this blessing, which
God commanded at first, that the race of mankind is still in being, and
that as one generation passeth away another cometh.
V. That God gave to man, when he had made him, a dominion over the
inferior creatures, over the fish of the sea and over the fowl of the
air. Though man provides for neither, he has power over both, much more
over every living thing that moveth upon the earth, which are more
under his care and within his reach. God designed hereby to put an
honour upon man, that he might find himself the more strongly obliged
to bring honour to his Maker. This dominion is very much diminished and
lost by the fall; yet God's providence continues so much of it to the
children of men as is necessary to the safety and support of their
lives, and God's grace has given to the saints a new and better title
to the creature than that which was forfeited by sin; for all is ours
if we are Christ's, 1 Cor. iii. 22.
The Creation. (b. c. 4004.)
29 And God said, Behold, I have given you every herb bearing seed,
which is upon the face of all the earth, and every tree, in the which
is the fruit of a tree yielding seed; to you it shall be for meat. 30
And to every beast of the earth, and to every fowl of the air, and to
every thing that creepeth upon the earth, wherein there is life, I have
given every green herb for meat: and it was so.
We have here the third part of the sixth day's work, which was not any
new creation, but a gracious provision of food for all flesh, Ps.
cxxxvi. 25. He that made man and beast thus took care to preserve both,
Ps. xxxvi. 6. Here is,
I. Food provided for man, v. 29. Herbs and fruits must be his meat,
including corn and all the products of the earth; these were allowed
him, but (it should seem) not flesh, till after the flood, ch. ix. 3.
And before the earth was deluged, much more before it was cursed for
man's sake, its fruits, no doubt, were more pleasing to the taste and
more strengthening and nourishing to the body than marrow and fatness,
and all the portion of the king's meat, are now. See here, 1. That
which should make us humble. As we were made out of the earth, so we
are maintained out of it. Once indeed men did eat angels' food, bread
from heaven; but they died (John vi. 49); it was to them but as food
out of the earth, Ps. civ. 14. There is meat that endures to
everlasting life; the Lord evermore give us this. 2. That which should
make us thankful. The Lord is for the body; from him we receive all the
supports and comforts of this life, and to him we must give thanks. He
gives us all things richly to enjoy, not only for necessity, but
plenty, dainties, and varieties, for ornament and delight. How much are
we indebted! How careful should we be, as we live upon God's bounty, to
live to his glory! 3. That which should make us temperate and content
with our lot. Though Adam had dominion given him over fish and fowl,
yet God confined him, in his food, to herbs and fruits; and he never
complained of it. Though afterwards he coveted forbidden fruit, for the
sake of the wisdom and knowledge he promised himself from it, yet we
never read that he coveted forbidden flesh. If God give us food for our
lives, let us not, with murmuring Israel, ask food for our lusts, Ps.
lxxviii. 18; see Dan. i. 15.
II. Food provided for the beasts, v. 30. Doth God take care for oxen?
Yes, certainly, he provides food convenient for them, and not for oxen
only, which were used in his sacrifices and man's service, but even the
young lions and the young ravens are the care of his providence; they
ask and have their meat from God. Let us give to God the glory of his
bounty to the inferior creatures, that all are fed, as it were, at his
table, every day. He is a great housekeeper, a very rich and bountiful
one, that satisfies the desire of every living thing. Let this
encourage God's people to cast their care upon him, and not to be
solicitous respecting what they shall eat and what they shall drink. He
that provided for Adam without his care, and still provides for all the
creatures without their care, will not let those that trust him want
any good thing, Matt. vi. 26. He that feeds his birds will not starve
his babes.
The Creation. (b. c. 4004.)
31 And God saw every thing that he had made, and, behold, it was very
good. And the evening and the morning were the sixth day.
We have here the approbation and conclusion of the whole work of
creation. As for God, his work is perfect; and if he begin he will also
make an end, in providence and grace, as well as here in creation.
Observe,
I. The review God took of his work: He saw every thing that he had
made. So he does still; all the works of his hands are under his eye.
He that made all sees all; he that made us sees us, Ps. cxxxix. 1-16.
Omniscience cannot be separated from omnipotence. Known unto God are
all his works, Acts xv. 18. But this was the Eternal Mind's solemn
reflection upon the copies of its own wisdom and the products of its
own power. God has hereby set us an example of reviewing our works.
Having given us a power of reflection, he expects we should use that
power, see our way (Jer. ii. 23), and think of it, Ps. cxix. 59. When
we have finished a day's work, and are entering upon the rest of the
night, we should commune with our own hearts about what we have been
doing that day; so likewise when we have finished a week's work, and
are entering upon the sabbath-rest, we should thus prepare to meet our
God; and when we are finishing our life's work, and are entering upon
our rest in the grave, that is a time to bring to remembrance, that we
may die repenting, and so take leave of it.
II. The complacency God took in his work. When we come to review our
works we find, to our shame, that much has been very bad; but, when God
reviewed his, all was very good. He did not pronounce it good till he
had seen it so, to teach us not to answer a matter before we hear it.
The work of creation was a very good work. All that God made was
well-made, and there was no flaw nor defect in it. 1. It was good.
Good, for it is all agreeable to the mind of the Creator, just as he
would have it to be; when the transcript came to be compared with the
great original, it was found to be exact, no errata in it, not one
misplaced stroke. Good, for it answers the end of its creation, and is
fit for the purpose for which it was designed. Good, for it is
serviceable to man, whom God had appointed lord of the visible
creation. Good, for it is all for God's glory; there is that in the
whole visible creation which is a demonstration of God's being and
perfections, and which tends to beget, in the soul of man, a religious
regard to him and veneration of him. 2. It was very good. Of each day's
work (except the second) it was said that it was good, but now, it is
very good. For, (1.) Now man was made, who was the chief of the ways of
God, who was designed to be the visible image of the Creator's glory
and the mouth of the creation in his praises. (2.) Now all was made;
every part was good, but all together very good. The glory and
goodness, the beauty and harmony, of God's works, both of providence
and grace, as this of creation, will best appear when they are
perfected. When the top-stone is brought forth we shall cry, Grace,
grace, unto it, Zech. iv. 7. Therefore judge nothing before the time.
III. The time when this work was concluded: The evening and the morning
were the sixth day; so that in six days God made the world. We are not
to think but that God could have made the world in an instant. He said
that, Let there be light, and there was light, could have said, "Let
there be a world," and there would have been a world, in a moment, in
the twinkling of an eye, as at the resurrection, 1 Cor. xv. 52. But he
did it in six days, that he might show himself a free-agent, doing his
own work both in his own way and in his own time,--that his wisdom,
power, and goodness, might appear to us, and be meditated upon by us,
the more distinctly,--and that he might set us an example of working
six days and resting the seventh; it is therefore made the reason of
the fourth commandment. So much would the sabbath conduce to the
keeping up of religion in the world that God had an eye to it in the
timing of his creation. And now, as God reviewed his work, let us
review our meditations upon it, and we shall find them very lame and
defective, and our praises low and flat; let us therefore stir up
ourselves, and all that is within us, to worship him that made the
heaven, earth, and sea, and the fountains of waters, according to the
tenor of the everlasting gospel, which is preached to every nation,
Rev. xiv. 6, 7. All his works, in all places of his dominion, do bless
him; and, therefore, bless thou the Lord, O my soul!
__________________________________________________________________
G E N E S I S
CHAP. II.
This chapter is an appendix to the history of the creation, more
particularly explaining and enlarging upon that part of the history
which relates immediately to man, the favourite of this lower world. We
have in it, I. The institution and sanctification of the sabbath, which
was made for man, to further his holiness and comfort (ver. 1-3). II. A
more particular account of man's creation, as the centre and summary of
the whole work (ver. 1-7). III. A description of the garden of Eden,
and the placing of man in it under the obligations of a law and
covenant (ver. 8-17). IV. The creation of the woman, her marriage to
the man, and the institution of the ordinance of marriage (ver. 18,
&c.).
The Creation. (b. c. 4004.)
1 Thus the heavens and the earth were finished, and all the host of
them. 2 And on the seventh day God ended his work which he had made;
and he rested on the seventh day from all his work which he had made.
3 And God blessed the seventh day, and sanctified it: because that in
it he had rested from all his work which God created and made.
We have here, I. The settlement of the kingdom of nature, in God's
resting from the work of creation, v. 1, 2. Here observe, 1. The
creatures made both in heaven and earth are the hosts or armies of
them, which denotes them to be numerous, but marshalled, disciplined,
and under command. How great is the sum of them! And yet every one
knows and keeps his place. God uses them as his hosts for the defence
of his people and the destruction of his enemies; for he is the Lord of
hosts, of all these hosts, Dan. iv. 35. 2. The heavens and the earth
are finished pieces, and so are all the creatures in them. So perfect
is God's work that nothing can be added to it nor taken from it, Eccl.
iii. 14. God that began to build showed himself well able to finish. 3.
After the end of the first six days God ceased from all works of
creation. He has so ended his work as that though, in his providence,
he worketh hitherto (John v. 17), preserving and governing all the
creatures, and particularly forming the spirit of man within him, yet
he does not make any new species of creatures. In miracles, he has
controlled and overruled nature, but never changed its settled course,
nor repealed nor added to any of its establishments. 4. The eternal
God, though infinitely happy in the enjoyment of himself, yet took a
satisfaction in the work of his own hands. He did not rest, as one
weary, but as one well-pleased with the instances of his own goodness
and the manifestations of his own glory.
II. The commencement of the kingdom of grace, in the sanctification of
the sabbath day, v. 3. He rested on that day, and took a complacency in
his creatures, and then sanctified it, and appointed us, on that day,
to rest and take a complacency in the Creator; and his rest is, in the
fourth commandment, made a reason for ours, after six days' labour.
Observe, 1. The solemn observance of one day in seven, as a day of holy
rest and holy work, to God's honour, is the indispensable duty of all
those to whom God has revealed his holy sabbaths. 2. The way of
sabbath-sanctification is the good old way, Jer. vi. 16. Sabbaths are
as ancient as the world; and I see no reason to doubt that the sabbath,
being now instituted in innocency, was religiously observed by the
people of God throughout the patriarchal age. 3. The sabbath of the
Lord is truly honourable, and we have reason to honour it--honour it
for the sake of its antiquity, its great Author, the sanctification of
the first sabbath by the holy God himself, and by our first parents in
innocency, in obedience to him. 4. The sabbath day is a blessed day,
for God blessed it, and that which he blesses is blessed indeed. God
has put an honour upon it, has appointed us, on that day, to bless him,
and has promised, on that day, to meet us and bless us. 5. The sabbath
day is a holy day, for God has sanctified it. He has separated and
distinguished it from the rest of the days of the week, and he has
consecrated it and set it apart to himself and his own service and
honour. Though it is commonly taken for granted that the Christian
sabbath we observe, reckoning from the creation, is not the seventh but
the first day of the week, yet being a seventh day, and we in it,
celebrating the rest of God the Son, and the finishing of the work of
our redemption, we may and ought to act faith upon this original
institution of the sabbath day, and to commemorate the work of
creation, to the honour of the great Creator, who is therefore worthy
to receive, on that day, blessing, and honour, and praise, from all
religious assemblies.
The Creation. (b. c. 4004.)
4 These are the generations of the heavens and of the earth when they
were created, in the day that the Lord God made the earth and the
heavens, 5 And every plant of the field before it was in the earth,
and every herb of the field before it grew: for the Lord God had not
caused it to rain upon the earth, and there was not a man to till the
ground. 6 But there went up a mist from the earth, and watered the
whole face of the ground. 7 And the Lord God formed man of the dust
of the ground, and breathed into his nostrils the breath of life; and
man became a living soul.
In these verses, I. Here is a name given to the Creator which we have
not yet met with, and that is Jehovah--the LORD, in capital letters,
which are constantly used in our English translation to intimate that
in the original it is Jehovah. All along, in the first chapter, he was
called Elohim--a God of power; but now Jehovah Elohim--a God of power
and perfection, a finishing God. As we find him known by his name
Jehovah when he appeared to perform what he had promised (Exod. vi. 3),
so now we have him known by that name, when he had perfected what he
had begun. Jehovah is that great and incommunicable name of God which
denotes his having his being of himself, and his giving being to all
things; fitly therefore is he called by that name now that heaven and
earth are finished.
II. Further notice taken of the production of plants and herbs, because
they were made and appointed to be food for man, v. 5, 6. Here observe,
1. The earth did not bring forth its fruits of itself, by any innate
virtue of its own but purely by the almighty power of God, which formed
every plant and every herb before it grew in the earth. Thus grace in
the soul, that plant of renown, grows not of itself in nature's soil,
but is the work of God's own hands. 2. Rain also is the gift of God; it
came not till the Lord God caused it to rain. If rain be wanted, it is
God that withholds it; if rain come plentifully in its season, it is
God that sends it; if it come in a distinguishing way, it is God that
causeth it to rain upon one city and not upon another, Amos iv. 7. 3.
Though God, ordinarily, works by means, yet he is not tied to them, but
when he pleases he can do his own work without them. As the plants were
produced before the sun was made, so they were before there was either
rain to water the earth or man to till it. Therefore though we must not
tempt God in the neglect of means, yet we must trust God in the want of
means. 4. Some way or other God will take care to water the plants that
are of his own planting. Though as yet there was no rain, God made a
mist equivalent to a shower, and with it watered the whole face of the
ground. Thus he chose to fulfil his purpose by the weakest means, that
the excellency of the power might be of God. Divine grace descends like
a mist, or silent dew, and waters the church without noise, Deut.
xxxii. 2.
III. A more particular account of the creation of man, v. 7. Man is a
little world, consisting of heaven and earth, soul and body. Now here
we have an account of the origin of both and the putting of both
together: let us seriously consider it, and say, to our Creator's
praise, We are fearfully and wonderfully made, Ps. cxxxix. 14. Elihu,
in the patriarchal age, refers to this history when he says (Job
xxxiii. 6), I also am formed out of the clay, and (v. 4), The breath of
the Almighty hath given me life, and (ch. xxxii. 8), There is a spirit
in man. Observe then,
1. The mean origin, and yet the curious structure, of the body of man.
(1.) The matter was despicable. He was made of the dust of the ground,
a very unlikely thing to make a man of; but the same infinite power
that made the world of nothing made man, its master-piece, of next to
nothing. He was made of the dust, the small dust, such as is upon the
surface of the earth. Probably, not dry dust, but dust moistened with
the mist that went up, v. 6. He was not made of gold-dust, powder of
pearl, or diamond dust, but common dust, dust of the ground. Hence he
is said to be of the earth, choikos--dusty, 1 Cor. xv. 47. And we also
are of the earth, for we are his offspring, and of the same mould. So
near an affinity is there between the earth and our earthly parents
that our mother's womb, out of which we were born, is called the earth
(Ps. cxxxix. 15), and the earth, in which we must be buried, is called
our mother's womb, Job i. 21. Our foundation is in the earth, Job iv.
19. Our fabric is earthly, and the fashioning of it like that of an
earthen vessel, Job x. 9. Our food is out of the earth, Job xxviii. 5.
Our familiarity is with the earth, Job xvii. 14. Our fathers are in the
earth, and our own final tendency is to it; and what have we then to be
proud of? (2.) Yet the Maker was great, and the make fine. The Lord
God, the great fountain of being and power, formed man. Of the other
creatures it is said that they were created and made; but of man that
he was formed, which denotes a gradual process in the work with great
accuracy and exactness. To express the creation of this new thing, he
takes a new word, a word (some think) borrowed from the potter's
forming his vessel upon the wheel; for we are the clay, and God the
potter, Isa. lxiv. 8. The body of man is curiously wrought, Ps. cxxxix.
15, 16. Materiam superabat opus--The workmanship exceeded the
materials. Let us present our bodies to God as living sacrifices (Rom.
xii. 1), as living temples (1 Cor. vi. 19), and then these vile bodies
shall shortly be new-formed like Christ's glorious body, Phil. iii. 21.
2. The high origin and the admirable serviceableness of the soul of
man. (1.) It takes its rise from the breath of heaven, and is produced
by it. It was not made of the earth, as the body was; it is a pity then
that it should cleave to the earth, and mind earthly things. It came
immediately from God; he gave it to be put into the body (Eccl. xii.
7), as afterwards he gave the tables of stone of his own writing to be
put into the ark, and the urim of his own framing to be put into the
breast-plate. Hence God is not only the former but the Father of
spirits. Let the soul which God has breathed into us breathe after him;
and let it be for him, since it is from him. Into his hands let us
commit our spirits, for from his hands we had them. (2.) It takes its
lodging in a house of clay, and is the life and support of it. It is by
it that man is a living soul, that is, a living man; for the soul is
the man. The body would be a worthless, useless, loathsome carcase, if
the soul did not animate it. To God that gave us these souls we must
shortly give an account of them, how we have employed them, used them,
proportioned them, and disposed of them; and if then it be found that
we have lost them, though it were to gain the world, we shall be undone
for ever. Since the extraction of the soul is so noble, and its nature
and faculties are so excellent, let us not be of those fools that
despise their own souls, by preferring their bodies before them, Prov.
xv. 32. When our Lord Jesus anointed the blind man's eyes with clay
perhaps he intimated that it was he who at first formed man out of the
clay; and when he breathed on his disciples, saying, Receive you the
Holy Ghost, he intimated that it was he who at first breathed into
man's nostrils the breath of life. He that made the soul is alone able
to new-make it.
The Garden of Eden. (b. c. 4004.)
8 And the Lord God planted a garden eastward in Eden; and there he put
the man whom he had formed. 9 And out of the ground made the Lord God
to grow every tree that is pleasant to the sight, and good for food;
the tree of life also in the midst of the garden, and the tree of
knowledge of good and evil. 10 And a river went out of Eden to water
the garden; and from thence it was parted, and became into four heads.
11 The name of the first is Pison: that is it which compasseth the
whole land of Havilah, where there is gold; 12 And the gold of that
land is good; there is bdellium and the onyx stone. 13 And the name
of the second river is Gihon: the same is it that compasseth the whole
land of Ethiopia. 14 And the name of the third river is Hiddekel:
that is it which goeth toward the east of Assyria. And the fourth river
is Euphrates. 15 And the Lord God took the man, and put him into the
garden of Eden to dress it and to keep it.
Man consisting of body and soul, a body made out of the earth and a
rational immortal soul the breath of heaven, we have, in these verses,
the provision that was made for the happiness of both; he that made him
took care to make him happy, if he could but have kept himself so and
known when he was well off. That part of man by which he is allied to
the world of sense was made happy; for he was put in the paradise of
God: that part by which he is allied to the world of spirits was well
provided for; for he was taken into covenant with God. Lord, what is
man that he should be thus dignified--man that is a worm! Here we have,
I. A description of the garden of Eden, which was intended for the
mansion and demesne of this great lord, the palace of this prince. The
inspired penman, in this history, writing for the Jews first, and
calculating his narratives for the infant state of the church,
describes things by their outward sensible appearances, and leaves us,
by further discoveries of the divine light, to be led into the
understanding of the mysteries couched under them. Spiritual things
were strong meat, which they could not yet bear; but he writes to them
as unto carnal, 1 Cor. iii. 1. Therefore he does not so much insist
upon the happiness of Adam's mind as upon that of his outward state.
The Mosaic history, as well as the Mosaic law, has rather the patterns
of heavenly things than the heavenly things themselves, Heb. ix. 23.
Observe,
1. The place appointed for Adam's residence was a garden; not an ivory
house nor a palace overlaid with gold, but a garden, furnished and
adorned by nature, not by art. What little reason have men to be proud
of stately and magnificent buildings, when it was the happiness of man
in innocency that he needed none! As clothes came in with sin, so did
houses. The heaven was the roof of Adam's house, and never was any roof
so curiously ceiled and painted. The earth was his floor, and never was
any floor so richly inlaid. The shadow of the trees was his retirement;
under them were his dining-rooms, his lodging-rooms, and never were any
rooms so finely hung as these: Solomon's, in all their glory, were not
arrayed like them. The better we can accommodate ourselves to plain
things, and the less we indulge ourselves with those artificial
delights which have been invented to gratify men's pride and luxury,
the nearer we approach to a state of innocency. Nature is content with
a little and that which is most natural, grace with less, but lust with
nothing.
2. The contrivance and furniture of this garden were the immediate work
of God's wisdom and power. The Lord God planted this garden, that is,
he had planted it--upon the third day, when the fruits of the earth
were made. We may well suppose to have been the most accomplished place
for pleasure and delight that ever the sun saw, when the all-sufficient
God himself designed it to be the present happiness of his beloved
creature, man, in innocency, and a type and a figure of the happiness
of the chosen remnant in glory. No delights can be agreeable nor
satisfying to a soul but those that God himself has provided and
appointed for it; no true paradise, but of God's planting. The light of
our own fires, and the sparks of our own kindling, will soon leave us
in the dark, Isa. l. 11. The whole earth was now a paradise compared
with what it is since the fall and since the flood; the finest gardens
in the world are a wilderness compared with what the whole face of the
ground was before it was cursed for man's sake: yet that was not
enough; God planted a garden for Adam. God's chosen ones shall have
distinguishing favours shown them.
3. The situation of this garden was extremely sweet. It was in Eden,
which signifies delight and pleasure. The place is here particularly
pointed out by such marks and bounds as were sufficient, I suppose,
when Moses wrote, to specify the place to those who knew that country;
but now, it seems, the curious cannot satisfy themselves concerning it.
Let it be our care to make sure a place in the heavenly paradise, and
then we need not perplex ourselves with a search after the place of the
earthly paradise. It is certain that, wherever it was, it had all
desirable conveniences, and (which never any house nor garden on earth
was) without any inconvenience. Beautiful for situation, the joy and
the glory of the whole earth, was this garden: doubtless it was earth
in its highest perfection.
4. The trees with which this garden was planted. (1.) It had all the
best and choicest trees in common with the rest of the ground. It was
beautiful and adorned with every tree that, for its height or breadth,
its make or colour, its leaf or flower, was pleasant to the sight and
charmed the eye; it was replenished and enriched with every tree that
yielded fruit grateful to the taste and useful to the body, and so good
for food. God, as a tender Father, consulted not only Adam's profit,
but his pleasure; for there is a pleasure consistent with innocency,
nay, there is a true and transcendent pleasure in innocency. God
delights in the prosperity of his servants, and would have them easy;
it is owing to themselves if they be uneasy. When Providence puts us
into an Eden of plenty and pleasure, we ought to serve him with
joyfulness and gladness of heart, in the abundance of the good things
he gives us. But, (2.) It had two extraordinary trees peculiar to
itself; on earth there were not their like. [1.] There was the tree of
life in the midst of the garden, which was not so much a memorandum to
him of the fountain and author of his life, nor perhaps any natural
means to preserve or prolong life; but it was chiefly intended to be a
sign and seal to Adam, assuring him of the continuance of life and
happiness, even to immortality and everlasting bliss, through the grace
and favour of his Maker, upon condition of his perseverance in this
state of innocency and obedience. Of this he might eat and live. Christ
is now to us the tree of life (Rev. ii. 7; xxii. 2), and the bread of
life, John vi. 48, 53. [2.] There was the tree of the knowledge of good
and evil, so called, not because it had any virtue in it to beget or
increase useful knowledge (surely then it would not have been
forbidden), but, First, Because there was an express positive
revelation of the will of God concerning this tree, so that by it he
might know moral good and evil. What is good? It is good not to eat of
this tree. What is evil? It is evil to eat of this tree. The
distinction between all other moral good and evil was written in the
heart of man by nature; but this, which resulted from a positive law,
was written upon this tree. Secondly, Because, in the event, it proved
to give Adam an experimental knowledge of good by the loss of it and of
evil by the sense of it. As the covenant of grace has in it, not only
Believe and be saved, but also, Believe not and be damned (Mark xvi.
16), so the covenant of innocency had in it, not only "Do this and
live," which was sealed and confirmed by the tree of life, but, "Fail
and die," which Adam was assured of by this other tree: "Touch it at
your peril;" so that, in these two trees, God set before him good and
evil, the blessing and the curse, Deut. xxx. 19. These two trees were
as two sacraments.
5. The rivers with which this garden was watered, v. 10-14. These four
rivers (or one river branched into four streams) contributed much both
to the pleasantness and the fruitfulness of this garden. The land of
Sodom is said to be well watered every where, as the garden of the
Lord, ch. xiii. 10. Observe, That which God plants he will take care to
keep watered. The trees of righteousness are set by the rivers, Ps. i.
3. In the heavenly paradise there is a river infinitely surpassing
these; for it is a river of the water of life, not coming out of Eden,
as this, but proceeding out of the throne of God and of the Lamb (Rev.
xxii. 1), a river that makes glad the city of our God, Ps. xlvi. 4.
Hiddekel and Euphrates are rivers of Babylon, which we read of
elsewhere. By these the captive Jews sat down and wept, when they
remembered Sion (Ps. cxxxvii. 1); but methinks they had much more
reason to weep (and so have we) at the remembrance of Eden. Adam's
paradise was their prison; such wretched work has sin made. Of the land
of Havilah it is said (v. 12), The gold of that land is good, and there
is bdellium and the onyx-stone: surely this is mentioned that the
wealth of which the land of Havilah boasted might be as foil to that
which was the glory of the land of Eden. Havilah had gold, and spices,
and precious stones; but Eden had that which was infinitely better, the
tree of life, and communion with God. So we may say of the Africans and
Indians: "They have the gold, but we have the gospel. The gold of their
land is good, but the riches of ours are infinitely better."
II. The placing of man in this paradise of delight, v. 15, where
observe,
1. How God put him in possession of it: The Lord God took the man, and
put him into the garden of Eden; so v. 8, 15. Note here, (1.) Man was
made out of paradise; for, after God had formed him, he put him into
the garden: he was made of common clay, not of paradise-dust. He lived
out of Eden before he lived in it, that he might see that all the
comforts of his paradise-state were owing to God's free grace. He could
not plead a tenant-right to the garden, for he was not born upon the
premises, nor had any thing but what he received; all boasting was
hereby for ever excluded. (2.) The same God that was the author of his
being was the author of his bliss; the same hand that made him a living
soul planted the tree of life for him, and settled him by it. He that
made us is alone able to make us happy; he that is the former of our
bodies and the Father of our spirits, he, and none but he, can
effectually provide for the felicity of both. (3.) It adds much to the
comfort of any condition if we have plainly seen God going before us
and putting us into it. If we have not forced providence, but followed
it, and taken the hints of direction it has given us, we may hope to
find a paradise where otherwise we could not have expected it. See Ps.
xlvii. 4.
2. How God appointed him business and employment. He put him there, not
like Leviathan into the waters, to play therein, but to dress the
garden and to keep it. Paradise itself was not a place of exemption
from work. Note, here, (1.) We were none of us sent into the world to
be idle. He that made us these souls and bodies has given us something
to work with; and he that gave us this earth for our habitation has
made us something to work on. If a high extraction, or a great estate,
or a large dominion, or perfect innocency, or a genius for pure
contemplation, or a small family, could have given a man a writ of
ease, Adam would not have been set to work; but he that gave us being
has given us business, to serve him and our generation, and to work out
our salvation: if we do not mind our business, we are unworthy of our
being and maintenance. (2.) Secular employments will very well consist
with a state of innocency and a life of communion with God. The sons
and heirs of heaven, while they are here in this world, have something
to do about this earth, which must have its share of their time and
thoughts; and, if they do it with an eye to God, they are as truly
serving him in it as when they are upon their knees. (3.) The
husbandman's calling is an ancient and honourable calling; it was
needful even in paradise. The garden of Eden, though it needed not to
be weeded (for thorns and thistles were not yet a nuisance), yet must
be dressed and kept. Nature, even in its primitive state, left room for
the improvements of art and industry. It was a calling fit for a state
of innocency, making provision for life, not for lust, and giving man
an opportunity of admiring the Creator and acknowledging his
providence: while his hands were about his trees, his heart might be
with his God. (4.) There is a true pleasure in the business which God
calls us to, and employs us in. Adam's work was so far from being an
allay that it was an addition to the pleasures of paradise; he could
not have been happy if he had been idle: it is still a law, He that
will not work has no right to eat, 2 Thess. iii. 10; Prov. xxvii. 23.
III. The command which God gave to man in innocency, and the covenant
he then took him into. Hitherto we have seen God as man's powerful
Creator and his bountiful Benefactor; now he appears as his Ruler and
Lawgiver. God put him into the garden of Eden, not to live there as he
might list, but to be under government. As we are not allowed to be
idle in this world, and to do nothing, so we are not allowed to be
wilful, and do what we please. When God had given man a dominion over
the creatures, he would let him know that still he himself was under
the government of his Creator.
The Tree of Knowledge Prohibited. (b. c. 4004.)
16 And the Lord God commanded the man, saying, Of every tree of the
garden thou mayest freely eat: 17 But of the tree of the knowledge of
good and evil, thou shalt not eat of it: for in the day that thou
eatest thereof thou shalt surely die.
Observe here, I. God's authority over man, as a creature that had
reason and freedom of will. The Lord God commanded the man, who stood
now as a public person, the father and representative of all mankind,
to receive law, as he had lately received a nature, for himself and all
his. God commanded all the creatures, according to their capacity; the
settled course of nature is a law, Ps. cxlviii. 6; civ. 9. The
brute-creatures have their respective instincts; but man was made
capable of performing reasonable service, and therefore received, not
only the command of a Creator, but the command of a Prince and Master.
Though Adam was a very great man, a very good man, and a very happy
man, yet the Lord God commanded him; and the command was no
disparagement to his greatness, no reproach to his goodness, nor any
diminution at all to his happiness. Let us acknowledge God's right to
rule us, and our own obligations to be ruled by him; and never allow
any will of our own in contradiction to, or competition with, the holy
will of God.
II. The particular act of this authority, in prescribing to him what he
should do, and upon what terms he should stand with his Creator. Here
is,
1. A confirmation of his present happiness to him, in that grant, Of
every tree in the garden thou mayest freely eat. This was not only an
allowance of liberty to him, in taking the delicious fruits of
paradise, as a recompence for his care and pains in dressing and
keeping it (1 Cor. ix. 7, 10), but it was, withal, an assurance of life
to him, immortal life, upon his obedience. For the tree of life being
put in the midst of the garden (v. 9), as the heart and soul of it,
doubtless God had an eye to that especially in this grant; and
therefore when, upon his revolt, this grant is recalled, no notice is
taken of any tree of the garden as prohibited to him, except the tree
of life (ch. iii. 22), of which it is there said he might have eaten
and lived for ever, that is, never died, nor ever lost his happiness.
"Continue holy as thou art, in conformity to thy Creator's will, and
thou shalt continue happy as thou art in the enjoyment of thy Creator's
favour, either in this paradise or in a better." Thus, upon condition
of perfect personal and perpetual obedience, Adam was sure of paradise
to himself and his heirs for ever.
2. A trial of his obedience, upon pain of the forfeiture of all his
happiness: "But of the other tree which stood very near the tree of
life (for they are both said to be in the midst of the garden), and
which was called the tree of knowledge, in the day thou eatest thereof,
thou shalt surely die;" as if he had said, "Know, Adam, that thou art
now upon thy good behaviour, thou art put into paradise upon trial; be
observant, be obedient, and thou art made for ever; otherwise thou wilt
be as miserable as now thou art happy." Here,
(1.) Adam is threatened with death in case of disobedience: Dying thou
shalt die, denoting a sure and dreadful sentence, as, in the former
part of this covenant, eating thou shalt eat, denotes a free and full
grant. Observe [1.] Even Adam, in innocency, was awed with a
threatening; fear is one of the handles of the soul, by which it is
taken hold of and held. If he then needed this hedge, much more do we
now. [2.] The penalty threatened is death: Thou shalt die, that is,
"Thou shalt be debarred from the tree of life, and all the good that is
signified by it, all the happiness thou hast, either in possession or
prospect; and thou shalt become liable to death, and all the miseries
that preface it and attend it." [3.] This was threatened as the
immediate consequence of sin: In the day thou eatest, thou shalt die,
that is, "Thou shalt become mortal and capable of dying; the grant of
immortality shall be recalled, and that defence shall depart from thee.
Thou shalt become obnoxious to death, like a condemned malefactor that
is dead in the law" (only, because Adam was to be the root of mankind,
he was reprieved); "nay, the harbingers and forerunners of death shall
immediately seize thee, and thy life, thenceforward, shall be a dying
life: and this, surely; it is a settled rule, the soul that sinneth, it
shall die."
(2.) Adam is tried with a positive law, not to eat of the fruit of the
tree of knowledge. Now it was very proper to make trial of his
obedience by such a command as this, [1.] Because the reason of it is
fetched purely from the will of the Law-maker. Adam had in his nature
an aversion to that which was evil in itself, and therefore he is tried
in a thing which was evil only because it was forbidden; and, being in
a small thing, it was the more fit to prove his obedience by. [2.]
Because the restraint of it is laid upon the desires of the flesh and
of the mind, which, in the corrupt nature of man, are the two great
fountains of sin. This prohibition checked both his appetite towards
sensitive delights and his ambitions of curious knowledge, that his
body might be ruled by his soul and his soul by his God.
Thus easy, thus happy, was man in a state of innocency, having all that
heart could wish to make him so. How good was God to him! How many
favours did he load him with! How easy were the laws he gave him! How
kind the covenant he made with him! Yet man, being in honour,
understood not his own interest, but soon became as the beasts that
perish.
Adam's Dominion. (b. c. 4004.)
18 And the Lord God said, It is not good that the man should be alone;
I will make him an help meet for him. 19 And out of the ground the
Lord God formed every beast of the field, and every fowl of the air;
and brought them unto Adam to see what he would call them: and
whatsoever Adam called every living creature, that was the name
thereof. 20 And Adam gave names to all cattle, and to the fowl of the
air, and to every beast of the field; but for Adam there was not found
an help meet for him.
Here we have, I. An instance of the Creator's care of man and his
fatherly concern for his comfort, v. 18. Though God had let him know
that he was a subject, by giving him a command, (v. 16, 17), yet here
he lets him know also, for his encouragement in his obedience, that he
was a friend, and a favourite, and one whose satisfaction he was tender
of. Observe,
1. How God graciously pitied his solitude: It is not good that man,
this man, should be alone. Though there was an upper world of angels
and a lower world of brutes, and he between them, yet there being none
of the same nature and rank of beings with himself, none that he could
converse familiarly with, he might be truly said to be alone. Now he
that made him knew both him and what was good for him, better than he
did himself, and he said, "It is not good that he should continue thus
alone." (1.) It is not for his comfort; for man is a sociable creature.
It is a pleasure to him to exchange knowledge and affection with those
of his own kind, to inform and to be informed, to love and to be
beloved. What God here says of the first man Solomon says of all men
(Eccl. iv. 9, &c.), that two are better than one, and woe to him that
is alone. If there were but one man in the world, what a melancholy man
must he needs be! Perfect solitude would turn a paradise into a desert,
and a palace into a dungeon. Those therefore are foolish who are
selfish and would be placed alone in the earth. (2.) It is not for the
increase and continuance of his kind. God could have made a world of
men at first, to replenish the earth, as he replenished heaven with a
world of angels: but the place would have been too strait for the
designed number of men to live together at once; therefore God saw fit
to make up that number by a succession of generations, which, as God
had formed man, must be from two, and those male and female; one will
be ever one.
2. How God graciously resolved to provide society for him. The result
of this reasoning concerning him was this kind resolution, I will make
a help-meet for him; a help like him (so some read it), one of the same
nature and the same rank of beings; a help near him (so others), one to
cohabit with him, and to be always at hand; a help before him (so
others), one that he should look upon with pleasure and delight. Note
hence, (1.) In our best state in this world we have need of one
another's help; for we are members one of another, and the eye cannot
say to the hand, I have no need of thee, 1 Cor. xii. 21. We must
therefore be glad to receive help from others, and give help to others,
as there is occasion. (2.) It is God only who perfectly knows our
wants, and is perfectly able to supply them all, Phil. iv. 19. In him
alone our help is, and from him are all our helpers. (3.) A suitable
wife is a help-meet, and is from the Lord. The relation is then likely
to be comfortable when meetness directs and determines the choice, and
mutual helpfulness is the constant care and endeavour, 1 Cor. vii. 33,
34. (4.) Family-society, if it is agreeable, is a redress sufficient
for the grievance of solitude. He that has a good God, a good heart,
and a good wife, to converse with, and yet complains he wants
conversation, would not have been easy and content in paradise; for
Adam himself had no more: yet, even before Eve was created, we do not
find that he complained of being alone, knowing that he was not alone,
for the Father was with him. Those that are most satisfied in God and
his favour are in the best way, and in the best frame, to receive the
good things of this life, and shall be sure of them, as far as Infinite
Wisdom sees good.
II. An instance of the creatures' subjection to man, and his dominion
over them (v. 19, 20): Every beast of the field and every fowl of the
air God brought to Adam, either by the ministry of angels, or by a
special instinct, directing them to come to man as their master,
teaching the ox betimes to know his owner. Thus God gave man livery and
seisin of the fair estate he had granted him, and put him in possession
of his dominion over the creatures. God brought them to him, that he
might name them, and so might give, 1. A proof of his knowledge, as a
creature endued with the faculties both of reason and speech, and so
taught more than the beasts of the earth and made wiser than the fowls
of heaven, Job xxxv. 11. And, 2. A proof of his power. It is an act of
authority to impose names (Dan. i. 7), and of subjection to receive
them. The inferior creatures did now, as it were, do homage to their
prince at his inauguration, and swear fealty and allegiance to him. If
Adam had continued faithful to his God, we may suppose the creatures
themselves would so well have known and remembered the names Adam now
gave them as to have come at his call, at any time, and answered to
their names. God gave names to the day and night, to the firmament, to
the earth, and to the sea; and he calleth the stars by their names, to
show that he is the supreme Lord of these. But he gave Adam leave to
name the beasts and fowls, as their subordinate lord; for, having made
him in his own image, he thus put some of his honour upon him.
III. An instance of the creatures' insufficiency to be a happiness for
man: But (among them all) for Adam there was not found a help meet for
him. Some make these to be the words of Adam himself; observing all the
creatures come to him by couples to be named, he thus intimates his
desire to his Maker:--"Lord, these have all helps meet for them; but
what shall I do? Here is never a one for me." It is rather God's
judgment upon the review. He brought them all together, to see if there
were ever a suitable match for Adam in any of the numerous families of
the inferior creatures; but there was none. Observe here, 1. The
dignity and excellency of the human nature. On earth there was not its
like, nor its peer to be found among all visible creatures; they were
all looked over, but it could not be matched among them all. 2. The
vanity of this world and the things of it; put them all together, and
they will not make a help-meet for man. They will not suit the nature
of his soul, nor supply its needs, nor satisfy its just desires, nor
run parallel with its never failing duration. God creates a new thing
to be a help-meet for man--not so much the woman as the seed of the
woman.
The Formation of Eve; Marriage Instituted. (b. c. 4004.)
21 And the Lord God caused a deep sleep to fall upon Adam, and he
slept: and he took one of his ribs, and closed up the flesh instead
thereof; 22 And the rib, which the Lord God had taken from man, made
he a woman, and brought her unto the man. 23 And Adam said, This is
now bone of my bones, and flesh of my flesh: she shall be called Woman,
because she was taken out of Man. 24 Therefore shall a man leave his
father and his mother, and shall cleave unto his wife: and they shall
be one flesh. 25 And they were both naked, the man and his wife, and
were not ashamed.
Here we have, I. The making of the woman, to be a help-meet for Adam.
This was done upon the sixth day, as was also the placing of Adam in
paradise, though it is here mentioned after an account of the seventh
day's rest; but what was said in general (ch. i. 27), that God made man
male and female, is more distinctly related here. Observe, 1. That Adam
was first formed, then Eve (1 Tim. ii. 13), and she was made of the
man, and for the man (1 Cor. xi. 8, 9), all which are urged there as
reasons for the humility, modesty, silence, and submissiveness, of that
sex in general, and particularly the subjection and reverence which
wives owe to their own husbands. Yet man being made last of the
creatures, as the best and most excellent of all, Eve's being made
after Adam, and out of him, puts an honour upon that sex, as the glory
of the man, 1 Cor. xi. 7. If man is the head, she is the crown, a crown
to her husband, the crown of the visible creation. The man was dust
refined, but the woman was dust double-refined, one remove further from
the earth. 2. That Adam slept while his wife was in making, that no
room might be left to imagine that he had herein directed the Spirit of
the Lord, or been his counsellor, Isa. xl. 13. He had been made
sensible of his want of a meet help; but, God having undertaken to
provide him one, he does not afflict himself with any care about it,
but lies down and sleeps sweetly, as one that had cast all his care on
God, with a cheerful resignation of himself and all his affairs to his
Maker's will and wisdom. Jehovah-jireh, let the Lord provide when and
whom he pleases. If we graciously rest in God, God will graciously work
for us and work all for good. 3. That God caused a sleep to fall on
Adam, and made it a deep sleep, that so the opening of his side might
be no grievance to him; while he knows no sin, God will take care he
shall feel no pain. When God, by his providence, does that to his
people which is grievous to flesh and blood, he not only consults their
happiness in the issue, but by his grace he can so quiet and compose
their spirits as to make them easy under the sharpest operations. 4.
That the woman was made of a rib out of the side of Adam; not made out
of his head to rule over him, nor out of his feet to be trampled upon
by him, but out of his side to be equal with him, under his arm to be
protected, and near his heart to be beloved. Adam lost a rib, and
without any diminution to his strength or comeliness (for, doubtless,
the flesh was closed without a scar); but in lieu thereof he had a help
meet for him, which abundantly made up his loss: what God takes away
from his people he will, one way or other, restore with advantage. In
this (as in many other things) Adam was a figure of him that was to
come; for out of the side of Christ, the second Adam, his spouse the
church was formed, when he slept the sleep, the deep sleep, of death
upon the cross, in order to which his side was opened, and there came
out blood and water, blood to purchase his church and water to purify
it to himself. See Eph. v. 25, 26.
II. The marriage of the woman to Adam. Marriage is honourable, but this
surely was the most honourable marriage that ever was, in which God
himself had all along an immediate hand. Marriages (they say) are made
in heaven: we are sure this was, for the man, the woman, the match,
were all God's own work; he, by his power, made them both, and now, by
his ordinance, made them one. This was a marriage made in perfect
innocency, and so was never any marriage since, 1. God, as her Father,
brought the woman to the man, as his second self, and a help-meet for
him. When he had made her, he did not leave her to her own disposal;
no, she was his child, and she must not marry without his consent.
Those are likely to settle to their comfort who by faith and prayer,
and a humble dependence upon providence, put themselves under a divine
conduct. That wife that is of God's making by special grace, and of
God's bringing by special providence, is likely to prove a help-meet
for a man. 2. From God, as his Father, Adam received her (v. 23): "This
is now bone of my bone. Now I have what I wanted, and which all the
creatures could not furnish me with, a help meet for me." God's gifts
to us are to be received with a humble thankful acknowledgment of his
wisdom in suiting them to us, and his favour in bestowing them on us.
Probably it was revealed to Adam in a vision, when he was asleep, that
this lovely creature, now presented to him, was a piece of himself, and
was to be his companion and the wife of his covenant. Hence some have
fetched an argument to prove that glorified saints in the heavenly
paradise shall know one another. Further, in token of his acceptance of
her, he gave her a name, not peculiar to her, but common to her sex:
She shall be called woman, Isha, a she-man, differing from man in sex
only, not in nature--made of man, and joined to man.
III. The institution of the ordinance of marriage, and the settling of
the law of it, v. 24. The sabbath and marriage were two ordinances
instituted in innocency, the former for the preservation of the church,
the latter for the preservation of the world of mankind. It appears (by
Matt. xix. 4, 5) that it was God himself who said here, "A man must
leave all his relations, to cleave to his wife;" but whether he spoke
it by Moses, the penman, or by Adam (who spoke, v. 23), is uncertain.
It should seem, they are the words of Adam, in God's name, laying down
this law to all his posterity. 1. See here how great the virtue of a
divine ordinance is; the bonds of it are stronger even than those of
nature. To whom can we be more firmly bound than the fathers that begat
us and the mothers that bore us? Yet the son must quit them, to be
joined to his wife, and the daughter forget them, to cleave to her
husband, Ps. xlv. 10, 11. 2. See how necessary it is that children
should take their parents' consent along with them in their marriage,
and how unjust those are to their parents, as well as undutiful, who
marry without it; for they rob them of their right to them, and
interest in them, and alienate it to another, fraudulently and
unnaturally. 3. See what need there is both of prudence and prayer in
the choice of this relation, which is so near and so lasting. That had
need be well done which is to be done for life. 4. See how firm the
bond of marriage is, not to be divided and weakened by having many
wives (Mal. ii. 15) nor to be broken or cut off by divorce, for any
cause but fornication, or voluntary desertion. 5. See how dear the
affection ought to be between husband and wife, such as there is to our
own bodies, Eph. v. 28. These two are one flesh; let them then be one
soul.
IV. An evidence of the purity and innocency of that state wherein our
first parents were created, v. 25. They were both naked. They needed no
clothes for defense against cold nor heat, for neither could be
injurious to them. They needed none for ornament. Solomon in all his
glory was not arrayed like one of these. Nay, they needed none for
decency; they were naked, and had no reason to be ashamed. They knew
not what shame was, so the Chaldee reads it. Blushing is now the colour
of virtue, but it was not then the colour of innocency. Those that had
no sin in their conscience might well have no shame in their faces,
though they had no clothes to their backs.
__________________________________________________________________
G E N E S I S
CHAP. III.
The story of this chapter is perhaps as sad a story (all things
considered) as any we have in all the Bible. In the foregoing chapters
we have had the pleasant view of the holiness and happiness of our
first parents, the grace and favour of God, and the peace and beauty of
the whole creation, all good, very good; but here the scene is altered.
We have here an account of the sin and misery of our first parents, the
wrath and curse of God against them, the peace of the creation
disturbed, and its beauty stained and sullied, all bad, very bad. "How
has the gold become dim, and the most fine gold changed!" O that our
hearts were deeply affected with this record! For we are all nearly
concerned in it; let it not be to us as a tale that is told. The
general contents of this chapter we have (Rom. v. 12), "By one man sin
entered into the world, and death by sin; and so death passed upon all
men, for that all have sinned." More particularly, we have here, I. The
innocent tempted, ver. 1-5. II. The tempted transgressing, ver. 6-8.
III. The transgressors arraigned, ver. 9, 10. IV. Upon their
arraignment, convicted, ver. 11-13. V. Upon their conviction,
sentenced, ver. 14-19. VI. After sentence, reprieved, ver. 20, 21. VII.
Notwithstanding their reprieve, execution in part done, ver. 22-24.
And, were it not for the gracious intimations here given of redemption
by the promised seed, they, and all their degenerate guilty race, would
have been left to endless despair.
The Tempter's Subtlety; The Tempter's Importunity (b. c. 4004.)
1 Now the serpent was more subtle than any beast of the field which the
Lord God had made. And he said unto the woman, Yea, hath God said, Ye
shall not eat of every tree of the garden? 2 And the woman said unto
the serpent, We may eat of the fruit of the trees of the garden: 3
But of the fruit of the tree which is in the midst of the garden, God
hath said, Ye shall not eat of it, neither shall ye touch it, lest ye
die. 4 And the serpent said unto the woman, Ye shall not surely die:
5 For God doth know that in the day ye eat thereof, then your eyes
shall be opened, and ye shall be as gods, knowing good and evil.
We have here an account of the temptation with which Satan assaulted
our first parents, to draw them into sin, and which proved fatal to
them. Here observe,
I. The tempter, and that was the devil, in the shape and likeness of a
serpent.
1. It is certain it was the devil that beguiled Eve. The devil and
Satan is the old serpent (Rev. xii. 9), a malignant spirit, by creation
an angel of light and an immediate attendant upon God's throne, but by
sin become an apostate from his first state and a rebel against God's
crown and dignity. Multitudes of the angels fell; but this that
attacked our first parents was surely the prince of the devils, the
ring-leader in the rebellion: no sooner was he a sinner than he was a
Satan, no sooner a traitor than a tempter, as one enraged against God
and his glory and envious of man and his happiness. He knew he could
not destroy man but by debauching him. Balaam could not curse Israel,
but he could tempt Israel, Rev. ii. 14. The game therefore which Satan
had to play was to draw our first parents to sin, and so to separate
between them and their God. Thus the devil was, from the beginning, a
murderer, and the great mischief-maker. The whole race of mankind had
here, as it were, but one neck, and at that Satan struck. The adversary
and enemy is that wicked one.
2. It was the devil in the likeness of a serpent. Whether it was only
the visible shape and appearance of a serpent (as some think those were
of which we read, Exod. vii. 12), or whether it was a real living
serpent, actuated and possessed by the devil, is not certain: by God's
permission it might be either. The devil chose to act his part in a
serpent, (1.) Because it is a specious creature, has a spotted dappled
skin, and then went erect. Perhaps it was a flying serpent, which
seemed to come from on high as a messenger from the upper world, one of
the seraphim; for the fiery serpents were flying, Isa. xiv. 29. Many a
dangerous temptation comes to us in gay fine colours that are but
skin-deep, and seems to come from above; for Satan can seem an angel of
light. And, (2.) Because it is a subtle creature; this is here taken
notice of. Many instances are given of the subtlety of the serpent,
both to do mischief and to secure himself in it when it is done. We are
directed to be wise as serpents. But this serpent, as actuated by the
devil, was no doubt more subtle than any other; for the devil, though
he has lost the sanctity, retains the sagacity of an angel, and is wise
to do evil. He knew of more advantage by making use of the serpent than
we are aware of. Observe, There is not any thing by which the devil
serves himself and his own interest more than by unsanctified subtlety.
What Eve thought of this serpent speaking to her we are not likely to
tell, when I believe she herself did not know what to think of it. At
first, perhaps, she supposed it might be a good angel, and yet,
afterwards, she might suspect something amiss. It is remarkable that
the Gentile idolaters did many of them worship the devil in the shape
and form of a serpent, thereby avowing their adherence to that apostate
spirit, and wearing his colours.
II. The person tempted was the woman, now alone, and at a distance from
her husband, but near the forbidden tree. It was the devil's subtlety,
1. To assault the weaker vessel with his temptations. Though perfect in
her kind, yet we may suppose her inferior to Adam in knowledge, and
strength, and presence of mind. Some think Eve received the command,
not immediately from God, but at second hand by her husband, and
therefore might the more easily be persuaded to discredit it. 2. It was
his policy to enter into discourse with her when she was alone. Had she
kept close to the side out of which she was lately taken, she would not
have been so much exposed. There are many temptations, to which
solitude gives great advantage; but the communion of saints contributes
much to their strength and safety. 3. He took advantage by finding her
near the forbidden tree, and probably gazing upon the fruit of it, only
to satisfy her curiosity. Those that would not eat the forbidden fruit
must not come near the forbidden tree. Avoid it, pass not by it, Prov.
iv. 15. 4. Satan tempted Eve, that by her he might tempt Adam; so he
tempted Job by his wife, and Christ by Peter. It is his policy to send
temptations by unsuspected hands, and theirs that have most interest in
us and influence upon us.
III. The temptation itself, and the artificial management of it. We are
often, in scripture, told of our danger by the temptations of Satan,
his devices (2 Cor. ii. 11), his depths (Rev. ii. 24), his wiles, Eph.
vi. 11. The greatest instances we have of them are in his tempting of
the two Adams, here, and Matt. iv. In this he prevailed, but in that he
was baffled. What he spoke to them, of whom he had no hold by any
corruption in them, he speaks in us by our own deceitful hearts and
their carnal reasonings; this makes his assaults on us less
discernible, but not less dangerous. That which the devil aimed at was
to persuade Eve to cut forbidden fruit; and, to do this, he took the
same method that he does still. He questioned whether it was a sin or
no, v. 1. He denied that there was any danger in it, v. 4. He suggested
much advantage by it, v. 5. And these are his common topics.
1. He questioned whether it was a sin or no to eat of this tree, and
whether really the fruit of it was forbidden. Observe,
(1.) He said to the woman, Yea, hath God said, You shall not eat? The
first word intimated something said before, introducing this, and with
which it is connected, perhaps some discourse Eve had with herself,
which Satan took hold of, and grafted this question upon. In the chain
of thoughts one thing strangely brings in another, and perhaps
something bad at last. Observe here, [1.] He does not discover his
design at first, but puts a question which seemed innocent: "I hear a
piece of news, pray is it true? has God forbidden you to eat of this
tree?" Thus he would begin a discourse, and draw her into a parley.
Those that would be safe have need to be suspicious, and shy of talking
with the tempter. [2.] He quotes the command fallaciously, as if it
were a prohibition, not only of that tree, but of all. God had said, Of
every tree you may eat, except one. He, by aggravating the exception,
endeavours to invalidate the concession: Hath God said, You shall not
eat of every tree? The divine law cannot be reproached unless it be
first misrepresented. [3.] He seems to speak it tauntingly, upbraiding
the woman with her shyness of meddling with that tree; as if he had
said, "You are so nice and cautious, and so very precise, because God
has said, You shall not eat." The devil, as he is a liar, so he is a
scoffer, from the beginning: and the scoffers of the last days are his
children. [4.] That which he aimed at in the first onset was to take
off her sense of the obligation of the command. "Surely you are
mistaken, it cannot be that God should tie you out from this tree; he
would not do so unreasonable a thing." See here, That it is the
subtlety of Satan to blemish the reputation of the divine law as
uncertain or unreasonable, and so to draw people to sin; and that it is
therefore our wisdom to keep up a a firm belief of, and a high respect
for, the command of God. Has God said, "You shall not lie, nor take his
name in vain, nor be drunk," &c.? "Yes, I am sure he has, and it is
well said, and by his grace I will abide by it, whatever the tempter
suggests to the contrary."
(2.) In answer to this question the woman gives him a plain and full
account of the law they were under, v. 2, 3. Here observe, [1.] It was
her weakness to enter into discourse with the serpent. She might have
perceived by his question that he had no good design, and should
therefore have started back with a Get thee behind me, Satan, thou art
an offence to me. But her curiosity, and perhaps her surprise, to hear
a serpent speak, led her into further talk with him. Note, it is a
dangerous thing to treat with a temptation, which ought at first to be
rejected with disdain and abhorrence. The garrison that sounds a parley
is not far from being surrendered. Those that would be kept from harm
must keep out of harm's way. See Prov. xiv. 7; xix. 27. [2.] It was her
wisdom to take notice of the liberty God had granted them, in answer to
his sly insinuation, as if God has put them into paradise only to
tantalize them with the sight of fair but forbidden fruits. "Yea," says
she, "we may eat of the fruit of the trees, thanks to our Maker, we
have plenty and variety enough allowed us." Note, to prevent our being
uneasy at the restraints of religion, it is good often to take a view
of the liberties and comforts of it. [3.] It was an instance of her
resolution that she adhered to the command, and faithfully repeated it,
as of unquestionable certainty: "God hath said, I am confident he hath
said it, You shall not eat of the fruit of this tree;" and that which
she adds, Neither shall you touch it, seems to have been with a good
intention, not (as some think) tacitly to reflect upon the command as
too strict (Touch not, taste not and handle not), but to make a fence
about it: "We must not eat, therefore we will not touch. It is
forbidden in the highest degree, and the authority of the prohibition
is sacred to us." [4.] She seems a little to waver about the
threatening, and is not so particular and faithful in the repetition of
that as of the precept. God has said, In the day thou eatest thereof
thou shalt surely die; all she makes of that is, Lest you die. Note,
wavering faith and wavering resolutions give great advantage to the
tempter.
2. He denies that there was any danger in it, insisting that, though it
might be the transgressing of a precept, yet it would not be the
incurring of a penalty: You shall not surely die, v. 4. "You shall not
dying die," so the word is, in direct contradiction to what God had
said. Either, (1.) "It is not certain that you shall die," so some. "It
is not so sure as you are made to believe it is." Thus Satan endeavours
to shake that which he cannot overthrow, and invalidates the force of
divine threatenings by questioning the certainty of them; and, when
once it is supposed possible that there may be falsehood or fallacy in
any word of God, a door is then opened to downright infidelity. Satan
teaches men first to doubt and then to deny; he makes them sceptics
first, and so by degrees makes them atheists. Or, (2.) "It is certain
you shall not die," so others. He avers his contradiction with the same
phrase of assurance that God had used in ratifying the threatening. He
began to call the precept in question (v. 1), but, finding that the
woman adhered to that, he quitted that battery, and made his second
onset upon the threatening, where he perceived her to waver; for he is
quick to spy all advantages, and to attack the wall where it is
weakest: You shall not surely die. This was a lie, a downright lie;
for, [1.] It was contrary to the word of God, which we are sure is
true. See 1 John ii. 21, 27. It was such a lie as gave the lie to God
himself. [2.] It was contrary to his own knowledge. When he told them
there was no danger in disobedience and rebellion he said that which he
knew, by woeful experience, to be false. He had broken the law of his
creation, and had found, to his cost, that he could not prosper in it;
and yet he tells our first parents they shall not die. He concealed his
own misery, that he might draw them into the like: thus he still
deceives sinners into their own ruin. He tells them that, though they
sin, they shall not die; and gains credit rather than God, who tells
them, The wages of sin is death. Note, hope of impunity is a great
support to all iniquity, and impenitency in it. I shall have peace,
though I walk in the imagination of my heart, Deut. xxix. 19.
3. He promises them advantage by it, v. 5. Here he follows his blow,
and it was a blow at the root, a fatal blow to the tree we are branches
of. He not only would undertake that they should be no losers by it,
thus binding himself to save them from harm; but (if they would be such
fools as to venture upon the security of one that had himself become a
bankrupt) he undertakes they shall be gainers by it, unspeakable
gainers. He could not have persuaded them to run the hazard of ruining
themselves if he had not suggested to them a great probability of
bettering themselves.
(1.) He insinuates to them the great improvements they would make by
eating of this fruit. And he suits the temptation to the pure state
they were now in, proposing to them, not any carnal pleasures or
gratifications, but intellectual delights and satisfactions. These were
the baits with which he covered his hook. [1.] "Your eyes shall be
opened; you shall have much more of the power and pleasure of
contemplation than now you have; you shall fetch a larger compass in
your intellectual views, and see further into things than now you do."
He speaks as if now they were but dim-sighted, and short-sighted, in
comparison of what they would be then. [2.] "You shall be as gods, as
Elohim, mighty gods; not only omniscient, but omnipotent too;" or, "You
shall be as God himself, equal to him, rivals with him; you shall be
sovereigns and no longer subjects, self-sufficient and no longer
dependent." A most absurd suggestion! As if it were possible for
creatures of yesterday to be like their Creator that was from eternity.
[3.] "You shall know good and evil, that is, every thing that is
desirable to be known." To support this part of the temptation, he
abuses the name given to this tree: it was intended to teach the
practical knowledge of good and evil, that is, of duty and
disobedience; and it would prove the experimental knowledge of good and
evil, that is, of happiness and misery. In these senses, the name of
the tree was a warning to them not to eat of it; but he perverts the
sense of it, and wrests it to their destruction, as if this tree would
give them a speculative notional knowledge of the natures, kinds, and
originals, of good and evil. And, [4.] All this presently: "In the day
you eat thereof you will find a sudden and immediate change for the
better." Now in all these insinuations he aims to beget in them, First,
Discontent with their present state, as if it were not so good as it
might be, and should be. Note, no condition will of itself bring
contentment, unless the mind be brought to it. Adam was not easy, no,
not in paradise, nor the angels in their first state, Jude 6. Secondly,
Ambition of preferment, as if they were fit to be gods. Satan had
ruined himself by desiring to be like the Most High (Isa. xiv. 14), and
therefore seeks to infect our first parents with the same desire, that
he might ruin them too.
(2.) He insinuates to them that God had no good design upon them, in
forbidding them this fruit: "For God doth know how much it will advance
you; and therefore, in envy and ill-will to you, he hath forbidden it:"
as if he durst not let them eat of that tree because then they would
know their own strength, and would not continue in an inferior state,
but be able to cope with him; or as if he grudged them the honour and
happiness to which their eating of that tree would prefer them. Now,
[1.] This was a great affront to God, and the highest indignity that
could be done him, a reproach to his power, as if he feared his
creatures, and much more a reproach to his goodness, as if he hated the
work of his own hands and would not have those whom he has made to be
made happy. Shall the best of men think it strange to be misrepresented
and evil spoken of, when God himself is so? Satan, as he is the accuser
of the brethren before God, so he accuses God before the brethren; thus
he sows discord, and is the father of those that do so. [2.] It was a
most dangerous snare to our first parents, as it tended to alienate
their affections from God, and so to withdraw them from their
allegiance to him. Thus still the devil draws people into his interest
by suggesting to them hard thoughts of God, and false hopes of benefit
and advantage by sin. Let us therefore, in opposition to him, always
think well of God as the best good, and think ill of sin as the worst
of evils: thus let us resist the devil, and he will flee from us.
The Fall of Man. (b. c. 4004.)
6 And when the woman saw that the tree was good for food, and that it
was pleasant to the eyes, and a tree to be desired to make one wise,
she took of the fruit thereof, and did eat, and gave also unto her
husband with her; and he did eat. 7 And the eyes of them both were
opened, and they knew that they were naked; and they sewed fig leaves
together, and made themselves aprons. 8 And they heard the voice of
the Lord God walking in the garden in the cool of the day: and Adam and
his wife hid themselves from the presence of the Lord God amongst the
trees of the garden.
Here we see what Eve's parley with the tempter ended in. Satan, at
length, gains his point, and the strong-hold is taken by his wiles. God
tried the obedience of our first parents by forbidding them the tree of
knowledge, and Satan does, as it were, join issue with God, and in that
very thing undertakes to seduce them into a transgression; and here we
find how he prevailed, God permitting it for wise and holy ends.
I. We have here the inducements that moved them to transgress. The
woman, being deceived by the tempter's artful management, was
ringleader in the transgression, 1 Tim. ii. 14. She was first in the
fault; and it was the result of her consideration, or rather her
inconsideration. 1. She saw no harm in this tree, more than in any of
the rest. It was said of all the rest of the fruit-trees with which the
garden of Eden was planted that they were pleasant to the sight, and
good for food, ch. ii. 9. Now, in her eye, this was like all the rest.
It seemed as good for food as any of them, and she saw nothing in the
colour of its fruit that threatened death or danger; it was as pleasant
to the sight as any of them, and therefore, "What hurt could it do
them? Why should this be forbidden them rather than any of the rest?"
Note, when there is thought to be no more harm in forbidden fruit than
in other fruit sin lies at the door, and Satan soon carries the day.
Nay, perhaps it seemed to her to be better for food, more grateful to
the taste, and more nourishing to the body, than any of the rest, and
to her eye it was more pleasant than any. We are often betrayed into
snares by an inordinate desire to have our senses gratified. Or, if it
had nothing in it more inviting than the rest, yet it was the more
coveted because it was prohibited. Whether it was so in her or not, we
find that in us (that is, in our flesh, in our corrupt nature) there
dwells a strange spirit of contradiction. Nitimur in vetitum--We desire
what is prohibited. 2. She imagined more virtue in this tree than in
any of the rest, that it was a tree not only not to be dreaded, but to
be desired to make one wise, and therein excelling all the rest of the
trees. This she saw, that is, she perceived and understood it by what
the devil had said to her; and some think that she saw the serpent eat
of that tree, and that he told her he thereby had gained the faculties
of speech and reason, whence she inferred its power to make one wise,
and was persuaded to think, "If it made a brute creature rational, why
might it not make a rational creature divine?" See here how the desire
of unnecessary knowledge, under the mistaken notion of wisdom, proves
hurtful and destructive to many. Our first parents, who knew so much,
did not know this--that they knew enough. Christ is a tree to be
desired to make one wise, Col. ii. 3; 1 Cor. i. 30. Let us, by faith,
feed upon him, that we may be wise to salvation. In the heavenly
paradise, the tree of knowledge will not be a forbidden tree; for there
we shall know as we are known. Let us therefore long to be there, and,
in the meantime, not exercise ourselves in things too high or too deep
for us, nor covet to be wise above what is written.
II. The steps of the transgression, not steps upward, but downward
towards the pit--steps that take hold on hell. 1. She saw. She should
have turned away her eyes from beholding vanity; but she enters into
temptation, by looking with pleasure on the forbidden fruit. Observe, A
great deal of sin comes in at the eyes. At these windows Satan throws
in those fiery darts which pierce and poison the heart. The eye affects
the heart with guilt as well as grief. Let us therefore, with holy Job,
make a covenant with our eyes, not to look on that which we are in
danger of lusting after, Prov. xxiii. 31; Matt. v. 28. Let the fear of
God be always to us for a covering of the eyes, ch. xx. 16. 2. She
took. It was her own act and deed. The devil did not take it, and put
it into her mouth, whether she would or no; but she herself took it.
Satan may tempt, but he cannot force; may persuade us to cast ourselves
down, but he cannot cast us down, Matt. iv. 6. Eve's taking was
stealing, like Achan's taking the accursed thing, taking that to which
she had no right. Surely she took it with a trembling hand. 3. She did
eat. Perhaps she did not intend, when she looked, to take, nor, when
she took, to eat; but this was the result. Note, the way of sin is
downhill; a man cannot stop himself when he will. The beginning of it
is as the breaking forth of water, to which it is hard to say,
"Hitherto thou shalt come and no further." Therefore it is our wisdom
to suppress the first emotions of sin, and to leave it off before it be
meddled with. Obsta principiis--Nip mischief in the bud. 4. She gave
also to her husband with her. It is probable that he was not with her
when she was tempted (surely, if he had, he would have interposed to
prevent the sin), but came to her when she had eaten, and was prevailed
upon by her to eat likewise; for it is easier to learn that which is
bad than to teach that which is good. She gave it to him, persuading
him with the same arguments that the serpent had used with her, adding
this to all the rest, that she herself had eaten of it, and found it so
far from being deadly that it was extremely pleasant and grateful.
Stolen waters are sweet. She gave it to him, under colour of
kindness--she would not eat these delicious morsels alone; but really
it was the greatest unkindness she could do him. Or perhaps she gave it
to him that, if it should prove hurtful, he might share with her in the
misery, which indeed looks strangely unkind, and yet may, without
difficulty, be supposed to enter into the heart of one that had eaten
forbidden fruit. Note, those that have themselves done ill are commonly
willing to draw in others to do the same. As was the devil, so was Eve,
no sooner a sinner than a tempter. 5. He did eat, overcome by his
wife's importunity. It is needless to ask, "What would have been the
consequence if Eve only had transgressed?" The wisdom of God, we are
sure, would have decided the difficulty, according to equity; but,
alas! the case was not so; Adam also did eat. "And what great harm if
he did?" say the corrupt and carnal reasonings of a vain mind. What
harm! Why, this act involved disbelief of God's word, together with
confidence in the devil's, discontent with his present state, pride in
his own merits, and ambition of the honour which comes not from God,
envy at God's perfections, and indulgence of the appetites of the body.
In neglecting the tree of life of which he was allowed to eat, and
eating of the tree of knowledge which was forbidden, he plainly showed
a contempt of the favours God had bestowed on him, and a preference
given to those God did not see fit for him. He would be both his own
carver and his own master, would have what he pleased and do what he
pleased: his sin was, in one word, disobedience (Rom. v. 19),
disobedience to a plain, easy, and express command, which probably he
knew to be a command of trial. He sinned against great knowledge,
against many mercies, against light and love, the clearest light and
the dearest love that ever sinner sinned against. He had no corrupt
nature within him to betray him; but had a freedom of will, not
enslaved, and was in his full strength, not weakened or impaired. He
turned aside quickly. Some think he fell the very day on which he was
made; but I see not how to reconcile this with God's pronouncing all
very good in the close of the day. Others suppose he fell on the
sabbath day: the better day the worse deed. However, it is certain that
he kept his integrity but a very little while: being in honour, he
continued not. But the greatest aggravation of his sin was that he
involved all his posterity in sin and ruin by it. God having told him
that his race should replenish the earth, surely he could not but know
that he stood as a public person, and that his disobedience would be
fatal to all his seed; and, if so, it was certainly both the greatest
treachery and the greatest cruelty that ever was. The human nature
being lodged entirely in our first parents, henceforward it could not
but be transmitted from them under an attainder of guilt, a stain of
dishonour, and an hereditary disease of sin and corruption. And can we
say, then, that Adam's sin had but little harm in it?
III. The ultimate consequences of the transgression. Shame and fear
seized the criminals, ipso facto--in the fact itself; these came into
the world along with sin, and still attend it.
1. Shame seized them unseen, v. 7, where observe,
(1.) The strong convictions they fell under, in their own bosoms: The
eyes of them both were opened. It is not meant of the eyes of the body;
these were open before, as appears by this, that the sin came in at
them. Jonathan's eyes were enlightened by eating forbidden fruit (1
Sam. xiv. 27), that is, he was refreshed and revived by it; but theirs
were not so. Nor is it meant of any advances made hereby in true
knowledge; but the eyes of their consciences were opened, their hearts
smote them for what they had done. Now, when it was too late, they saw
the folly of eating forbidden fruit. They saw the happiness they had
fallen from, and the misery they had fallen into. They saw a loving God
provoked, his grace and favour forfeited, his likeness and image lost,
dominion over the creatures gone. They saw their natures corrupted and
depraved, and felt a disorder in their own spirits of which they had
never before been conscious. They saw a law in their members warring
against the law of their minds, and captivating them both to sin and
wrath. They saw, as Balaam, when his eyes were opened (Num. xxii. 31),
the angel of the Lord standing in the way, and his sword drawn in his
hand; and perhaps they saw the serpent that had abused them insulting
over them. The text tells us that they saw that they were naked, that
is, [1.] That they were stripped, deprived of all the honours and joys
of their paradise-state, and exposed to all the miseries that might
justly be expected from an angry God. They were disarmed; their defence
had departed from them. [2.] That they were shamed, for ever shamed,
before God and angels. They saw themselves disrobed of all their
ornaments and ensigns of honour, degraded from their dignity and
disgraced in the highest degree, laid open to the contempt and reproach
of heaven, and earth, and their own consciences. Now see here, First,
What a dishonour and disquietment sin is; it makes mischief wherever it
is admitted, sets men against themselves disturbs their peace, and
destroys all their comforts. Sooner or later, it will have shame,
either the shame of true repentance, which ends in glory, or that shame
and everlasting contempt to which the wicked shall rise at the great
day. Sin is a reproach to any people. Secondly, What deceiver Satan is.
He told our first parents, when he tempted them, that their eyes should
be opened; and so they were, but not as they understood it; they were
opened to their shame and grief, not to their honour nor advantage.
Therefore, when he speaks fair, believe him not. The most malicious
mischievous liars often excuse themselves with this, that they only
equivocate; but God will not so excuse them.
(2.) The sorry shift they made to palliate these convictions, and to
arm themselves against them: They sewed, or platted, fig-leaves
together; and to cover, at least, part of their shame from one another,
they made themselves aprons. See here what is commonly the folly of
those that have sinned. [1.] That they are more solicitous to save
their credit before men than to obtain their pardon from God; they are
backward to confess their sin, and very desirous to conceal it, as much
as may be. I have sinned, yet honour me. [2.] That the excuses men
make, to cover and extenuate their sins, are vain and frivolous. Like
the aprons of fig-leaves, they make the matter never the better, but
the worse; the shame, thus hidden, becomes the more shameful. Yet thus
we are all apt to cover our transgressions as Adam, Job xxxi. 33.
2. Fear seized them immediately upon their eating the forbidden fruit,
v. 8. Observe here, (1.) What was the cause and occasion of their fear:
They heard the voice of the Lord God walking in the garden in the cool
of the day. It was the approach of the Judge that put them into a
fright; and yet he came in such a manner as made it formidable only to
guilty consciences. It is supposed that he came in a human shape, and
that he who judged the world now was the same that shall judge the
world at the last day, even that man whom God has ordained. He appeared
to them now (it should seem) in no other similitude than that in which
they had seen him when he put them into paradise; for he came to
convince and humble them, not to amaze and terrify them. He came into
the garden, not descending immediately from heaven in their view, as
afterwards on Mount Sinai (making either thick darkness his pavilion or
the flaming fire his chariot), but he came into the garden, as one that
was still willing to be familiar with them. He came walking, not
running, not riding upon the wings of the wind, but walking
deliberately, as one slow to anger, teaching us, when we are ever so
much provoked, not to be hot nor hasty, but to speak and act
considerately and not rashly. He came in the cool of the day, not in
the night, when all fears are doubly fearful, nor in the heat of day,
for he came not in the heat of his anger. Fury is not in him, Isa.
xxvii. 4. Nor did he come suddenly upon them; but they heard his voice
at some distance, giving them notice of his coming, and probably it was
a still small voice, like that in which he came to enquire after
Elijah. Some think they heard him discoursing with himself concerning
the sin of Adam, and the judgment now to be passed upon him, perhaps as
he did concerning Israel, Hos. xi. 8, 9. How shall I give thee up? Or,
rather, they heard him calling for them, and coming towards them. (2.)
What was the effect and evidence of their fear: They hid themselves
from the presence of the Lord God--a sad change! Before they had
sinned, if they had heard the voice of the Lord God coming towards
them, they would have run to meet him, and with a humble joy welcomed
his gracious visits. But, now that it was otherwise, God had become a
terror to them, and then no marvel that they had become a terror to
themselves, and were full of confusion. Their own consciences accused
them, and set their sin before them in its proper colours. Their
fig-leaves failed them, and would do them no service. God had come
forth against them as an enemy, and the whole creation was at war with
them; and as yet they knew not of any mediator between them and an
angry God, so that nothing remained but a certain fearful looking for
of judgment. In this fright they hid themselves among the bushes;
having offended, they fled for the same. Knowing themselves guilty,
they durst not stand a trial, but absconded, and fled from justice. See
here, [1.] The falsehood of the tempter, and the frauds and fallacies
of his temptations. He promised them they should be safe, but now they
cannot so much as think themselves so; he said they should not die, and
yet now they are forced to fly for their lives; he promised them they
should be advanced, but they see themselves a based--never did they
seem so little as now; he promised them they should be knowing, but
they see themselves at a loss, and know not so much as where to hide
themselves; he promised them they should be as gods, great, and bold,
and daring, but they are as criminals discovered, trembling, pale, and
anxious to escape: they would not be subjects, and so they are
prisoners. [2.] The folly of sinners, to think it either possible or
desirable to hide themselves from God: can they conceal themselves from
the Father of lights? Ps. cxxxix. 7, &c.; Jer. xxiii. 24. Will they
withdraw themselves from the fountain of life, who alone can give help
and happiness? Jon. ii. 8. [3.] The fear that attends sin. All that
amazing fear of God's appearances, the accusations of conscience, the
approaches of trouble, the assaults of inferior creatures, and the
arrests of death, which is common among men, is the effect of sin. Adam
and Eve, who were partners in the sin, were sharers in the shame and
fear that attended it; and though hand joined in hand (hands so lately
joined in marriage), yet could they not animate nor fortify one
another: miserable comforters they had become to each other!
9 And the Lord God called unto Adam, and said unto him, Where art thou?
10 And he said, I heard thy voice in the garden, and I was afraid,
because I was naked; and I hid myself.
We have here the arraignment of these deserters before the righteous
Judge of heaven and earth, who, though he is not tied to observe
formalities, yet proceeds against them with all possible fairness, that
he may be justified when he speaks. Observe here,
I. The startling question with which God pursued Adam and arrested him:
Where art thou? Not as if God did not know where he was; but thus he
would enter the process against him. "Come, where is this foolish man?"
Some make it a bemoaning question: "Poor Adam, what has become of
thee?" "Alas for thee!" (so some read it) "How art thou fallen,
Lucifer, son of the morning! Thou that wast my friend and favourite,
whom I had done so much for, and would have done so much more for; hast
thou now forsaken me, and ruined thyself? Has it come to this?" It is
rather an upbraiding question, in order to his conviction and
humiliation: Where art thou? Not, In what place? but, In what
condition? "Is this all thou hast gotten by eating forbidden fruit?
Thou that wouldest vie with me, dost thou now fly from me?" Note, 1.
Those who by sin have gone astray from God should seriously consider
where they are; they are afar off from all good, in the midst of their
enemies, in bondage to Satan, and in the high road to utter ruin. This
enquiry after Adam may be looked upon as a gracious pursuit, in
kindness to him, and in order to his recovery. If God had not called to
him, to reclaim him, his condition would have been as desperate as that
of fallen angels; this lost sheep would have wandered endlessly, if the
good Shepherd had not sought after him, to bring him back, and, in
order to that, reminded him where he was, where he should not be, and
where he could not be either happy or easy. Note, 2. If sinners will
but consider where they are, they will not rest till they return to
God.
II. The trembling answer which Adam gave to this question: I heard thy
voice in the garden, and I was afraid, v. 10. He does not own his
guilt, and yet in effect confesses it by owning his shame and fear; but
it is the common fault and folly of those that have done an ill thing,
when they are questioned about it, to acknowledge no more than what is
so manifest that they cannot deny it. Adam was afraid, because he was
naked; not only unarmed, and therefore afraid to contend with God, but
unclothed, and therefore afraid so much as to appear before him. We
have reason to be afraid of approaching to God if we be not clothed and
fenced with the righteousness of Christ, for nothing but this will be
armour of proof and cover the shame of our nakedness. Let us therefore
put on the Lord Jesus Christ, and then draw near with humble boldness.
11 And he said, Who told thee that thou wast naked? Hast thou eaten of
the tree, whereof I commanded thee that thou shouldest not eat? 12
And the man said, The woman whom thou gavest to be with me, she gave me
of the tree, and I did eat. 13 And the Lord God said unto the woman,
What is this that thou hast done? And the woman said, The serpent
beguiled me, and I did eat.
We have here the offenders found guilty by their own confession, and
yet endeavouring to excuse and extenuate their fault. They could not
confess and justify what they had done, but they confess and palliate
it. Observe,
I. How their confession was extorted from them. God put it to the man:
Who told thee that thou wast naked? v. 11. "How camest thou to be
sensible of thy nakedness as thy shame?" Hast thou eaten of the
forbidden tree? Note, though God knows all our sins, yet he will know
them from us, and requires from us an ingenuous confession of them; not
that he may be informed, but that we may be humbled. In this
examination, God reminds him of the command he had given him: "I
commanded thee not to eat of it, I thy Maker, I thy Master, I thy
benefactor; I commanded thee to the contrary." Sin appears most plain
and most sinful in the glass of the commandment, therefore God here
sets it before Adam; and in it we should see our faces. The question
put to the woman was, What is this that thou hast done? v. 13. "Wilt
thou also own thy fault, and make confession of it? And wilt thou see
what an evil thing it was?" Note, it concerns those who have eaten
forbidden fruit themselves, and especially those who have enticed
others to eat it likewise, seriously to consider what they have done.
In eating forbidden fruit, we have offended a great and gracious God,
broken a just and righteous law, violated a sacred and most solemn
covenant, and wronged our own precious souls by forfeiting God's favour
and exposing ourselves to his wrath and curse: in enticing others to
eat of it, we do the devil's work, make ourselves guilty of other men's
sins, and accessory to their ruin. What is this that we have done?
II. How their crime was extenuated by them in their confession. It was
to no purpose to plead not guilty. The show of their countenances
testified against them; therefore they become their own accusers: "I
did eat," says the man, "And so did I," says the woman; for when God
judges he will overcome. But these do not look like penitent
confessions; for instead of aggravating the sin, and taking shame to
themselves, they excuse the sin, and lay the shame and blame on others.
1. Adam lays all the blame upon his wife. "She gave me of the tree, and
pressed me to eat of it, which I did, only to oblige her"--a frivolous
excuse. He ought to have taught her, not to have been taught by her;
and it was no hard matter to determine which of the two he must be
ruled by, his God or his wife. Learn, hence, never to be brought to sin
by that which will not bring us off in the judgment; let not that bear
us up in the commission which will not bear us out in the trial; let us
therefore never be overcome by importunity to act against our
consciences, nor ever displease God, to please the best friend we have
in the world. But this is not the worst of it. He not only lays the
blame upon his wife, but expresses it so as tacitly to reflect on God
himself: "It is the woman whom thou gavest me, and gavest to be with me
as my companion, my guide, and my acquaintance; she gave me of the
tree, else I had not eaten of it." Thus he insinuates that God was
accessory to his sin: he gave him the woman, and she gave him the
fruit; so that he seemed to have it at but one remove from God's own
hand. Note, there is a strange proneness in those that are tempted to
say that they are tempted of God, as if our abusing God's gifts would
excuse our violation of God's laws. God gives us riches, honours, and
relations, that we may serve him cheerfully in the enjoyment of them;
but, if we take occasion from them to sin against him, instead of
blaming Providence for putting us into such a condition, we must blame
ourselves for perverting the gracious designs of Providence therein. 2.
Eve lays all the blame upon the serpent: The serpent beguiled me. Sin
is a brat that nobody is willing to own, a sign that it is a scandalous
thing. Those that are willing enough to take the pleasure and profit of
sin are backward enough to take the blame and shame of it. "The
serpent, that subtle creature of thy making, which thou didst permit to
come into paradise to us, he beguiled me," or made me to err; for our
sins are our errors. Learn hence, (1.) That Satan's temptations are all
beguilings, his arguments are all fallacies, his allurements are all
cheats; when he speaks fair, believe him not. Sin deceives us, and, by
deceiving, cheats us. It is by the deceitfulness of sin that the heart
is hardened. See Rom. vii. 11; Heb. iii. 13. (2.) That though Satan's
subtlety drew us into sin, yet it will not justify us in sin: though he
is the tempter, we are the sinners; and indeed it is our own lust that
draws us aside and entices us, Jam. i. 14. Let it not therefore lessen
our sorrow and humiliation for sin that we are beguiled into it; but
rather let it increase our self-indignation that we should suffer
ourselves to be beguiled by a known cheat and a sworn enemy. Well, this
is all the prisoners at the bar have to say why sentence should not be
passed and execution awarded, according to law; and this all is next to
nothing, in some respects worse than nothing.
Sentence Passed on the Serpent; Intimation of Messiah. (b. c. 4004.)
14 And the Lord God said unto the serpent, Because thou hast done this,
thou art cursed above all cattle, and above every beast of the field;
upon thy belly shalt thou go, and dust shalt thou eat all the days of
thy life: 15 And I will put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise thy head, and thou shalt
bruise his heel.
The prisoners being found guilty by their own confession, besides the
personal and infallible knowledge of the Judge, and nothing material
being offered in arrest of judgment, God immediately proceeds to pass
sentence; and, in these verses, he begins (where the sin began) with
the serpent. God did not examine the serpent, nor ask him what he had
done nor why he did it; but immediately sentenced him, 1. Because he
was already convicted of rebellion against God, and his malice and
wickedness were notorious, not found by secret search, but openly
avowed and declared as Sodom's. 2. Because he was to be for ever
excluded from all hope of pardon; and why should any thing be said to
convince and humble him who was to find no place for repentance? His
wound was not searched, because it was not to be cured. Some think the
condition of the fallen angels was not declared desperate and helpless,
until now that they had seduced man into the rebellion.
I. The sentence passed upon the tempter may be considered as lighting
upon the serpent, the brute-creature which Satan made use of which was,
as the rest, made for the service of man, but was now abused to his
hurt. Therefore, to testify a displeasure against sin, and a jealousy
for the injured honour of Adam and Eve, God fastens a curse and
reproach upon the serpent, and makes it to groan, being burdened. See
Rom. viii. 20. The devil's instruments must share in the devil's
punishments. Thus the bodies of the wicked, though only instruments of
unrighteousness, shall partake of everlasting torments with the soul,
the principal agent. Even the ox that killed a man must be stoned,
Exod. xxi. 28, 29. See here how God hates sin, and especially how much
displeased he is with those who entice others into sin. It is a
perpetual brand upon Jeroboam's name that he made Israel to sin. Now,
1. The serpent is here laid under the curse of God: Thou art cursed
above all cattle. Even the creeping things, when God made them, were
blessed of him (ch. i. 22), but sin turned the blessing into a curse.
The serpent was more subtle than any beast of the field (v. 1), and
here, cursed above every beast of the field. Unsanctified subtlety
often proves a great curse to a man; and the more crafty men are to do
evil the more mischief they do, and, consequently, they shall receive
the greater damnation. Subtle tempters are the most accursed creatures
under the sun. 2. He is here laid under man's reproach and enmity. (1.)
He is to be for ever looked upon as a vile and despicable creature, and
a proper object of scorn and contempt: "Upon thy belly thou shalt go,
no longer upon feet, or half erect, but thou shalt crawl along, thy
belly cleaving to the earth," an expression of a very abject miserable
condition, Ps. xliv. 25; "and thou shalt not avoid eating dust with thy
meat." His crime was that he tempted Eve to eat that which she should
not; his punishment was that he was necessitated to eat that which he
would not: Dust thou shalt eat. This denotes not only a base and
despicable condition, but a mean and pitiful spirit; it is said of
those whose courage has departed from them that they lick the dust like
a serpent, Mic. vii. 17. How sad it is that the serpent's curse should
be the covetous worldling's choice, whose character it is that he pants
after the dust of the earth! Amos ii. 7. These choose their own
delusions, and so shall their doom be. (2.) He is to be for ever looked
upon as a venomous noxious creature, and a proper object of hatred and
detestation: I will put enmity between thee and the woman. The inferior
creatures being made for man, it was a curse upon any of them to be
turned against man and man against them; and this is part of the
serpent's curse. The serpent is hurtful to man, and often bruises his
heel, because it can reach no higher; nay, notice is taken of his
biting the horses' heels, ch. xlix. 17. But man is victorious over the
serpent, and bruises his head, that is, gives him a mortal wound,
aiming to destroy the whole generation of vipers. It is the effect of
this curse upon the serpent that, though that creature is subtle and
very dangerous, yet it prevails not (as it would if God gave it
commission) to the destruction of mankind. This sentence pronounced
upon the serpent is much fortified by that promise of God to his
people, Thou shalt tread upon the lion and the adder (Ps. xci. 13), and
that of Christ to his disciples, They shall take up serpents (Mark xvi.
18), witness Paul, who was unhurt by the viper that fastened upon his
hand. Observe here, The serpent and the woman had just now been very
familiar and friendly in discourse about the forbidden fruit, and a
wonderful agreement there was between them; but here they are
irreconcilably set at variance. Note, sinful friendships justly end in
mortal feuds: those that unite in wickedness will not unite long.
II. This sentence may be considered as levelled at the devil, who only
made use of the serpent as his vehicle in this appearance, but was
himself the principal agent. He that spoke through the serpent's mouth
is here struck at through the serpent's side, and is principally
intended in the sentence, which, like the pillar of cloud and fire, has
a dark side towards the devil and a bright side towards our first
parents and their seed. Great things are contained in these words.
1. A perpetual reproach is here fastened upon that great enemy both to
God and man. Under the cover of the serpent, he is here sentenced to
be, (1.) Degraded and accursed of God. It is supposed that the sin
which turned angels into devils was pride, which is here justly
punished by a great variety of mortifications couched under the mean
circumstances of a serpent crawling on his belly and licking the dust.
How art thou fallen, O Lucifer! He that would be above God, and would
head a rebellion against him, is justly exposed here to contempt and
lies to be trodden on; a man's pride will bring him low, and God will
humble those that will not humble themselves. (2.) Detested and
abhorred of all mankind. Even those that are really seduced into his
interest yet profess a hatred and abhorrence of him; and all that are
born of God make it their constant care to keep themselves, that this
wicked one touch them not, 1 John v. 18. He is here condemned to a
state of war and irreconcilable enmity. (3.) Destroyed and ruined at
last by the great Redeemer, signified by the breaking of his head. His
subtle politics shall all be baffled, his usurped power shall be
entirely crushed, and he shall be for ever a captive to the injured
honour of divine sovereignty. By being told of this now he was
tormented before the time.
2. A perpetual quarrel is here commenced between the kingdom of God and
the kingdom of the devil among men; war is proclaimed between the seed
of the woman and the seed of the serpent. That war in heaven between
Michael and the dragon began now, Rev. xii. 7. It is the fruit of this
enmity, (1.) That there is a continual conflict between grace and
corruption in the hearts of God's people. Satan, by their corruptions,
assaults them, buffets them, sifts them, and seeks to devour them;
they, by the exercise of their graces, resist him, wrestle with him,
quench his fiery darts, force him to flee from them. Heaven and hell
can never be reconciled, nor light and darkness; no more can Satan and
a sanctified soul, for these are contrary the one to the other. (2.)
That there is likewise a continual struggle between the wicked and the
godly in this world. Those that love God account those their enemies
that hate him, Ps. cxxxix. 21, 22. And all the rage and malice of
persecutors against the people of God are the fruit of this enmity,
which will continue while there is a godly man on this side heaven, and
a wicked man on this side hell. Marvel not therefore if the world hate
you, 1 John iii. 13.
3. A gracious promise is here made of Christ, as the deliverer of
fallen man from the power of Satan. Though what was said was addressed
to the serpent, yet it was said in the hearing of our first parents,
who, doubtless, took the hints of grace here given them, and saw a door
of hope opened to them, else the following sentence upon themselves
would have overwhelmed them. Here was the dawning of the gospel day. No
sooner was the wound given than the remedy was provided and revealed.
Here, in the head of the book, as the word is (Heb. x. 7), in the
beginning of the Bible, it is written of Christ, that he should do the
will of God. By faith in this promise, we have reason to think, our
first parents, and the patriarchs before the flood, were justified and
saved and to this promise, and the benefit of it, instantly serving God
day and night, they hoped to come. Notice is here given them of three
things concerning Christ:--(1.) His incarnation, that he should be the
seed of the woman, the seed of that woman; therefore his genealogy
(Luke iii.) goes so high as to show him to be the son of Adam, but God
does the woman the honour to call him rather her seed, because she it
was whom the devil had beguiled, and on whom Adam had laid the blame;
herein God magnifies his grace, in that, though the woman was first in
the transgression, yet she shall be saved by child-bearing (as some
read it), that is, by the promised seed who shall descend from her, 1
Tim. ii. 15. He was likewise to be the seed of a woman only, of a
virgin, that he might not be tainted with the corruption of our nature;
he was sent forth, made of a woman (Gal. iv. 4), that this promise
might be fulfilled. It is a great encouragement to sinners that their
Saviour is the seed of the woman, bone of our bone, Heb. ii. 11, 14.
Man is therefore sinful and unclean, because he is born of a woman (Job
xxv. 4), and therefore his days are full of trouble, Job xiv. 1. But
the seed of the woman was made sin and a curse for us, so saving us
from both. (2.) His sufferings and death, pointed at in Satan's
bruising his heel, that is, his human nature. Satan tempted Christ in
the wilderness, to draw him into sin; and some think it was Satan that
terrified Christ in his agony, to drive him to despair. It was the
devil that put it into the heart of Judas to betray Christ, of Peter to
deny him, of the chief priests to prosecute him, of the false witnesses
to accuse him, and of Pilate to condemn him, aiming in all this, by
destroying the Saviour, to ruin the salvation; but, on the contrary, it
was by death that Christ destroyed him that had the power of death,
Heb. ii. 14. Christ's heel was bruised when his feet were pierced and
nailed to the cross, and Christ's sufferings are continued in the
sufferings of the saints for his name. The devil tempts them, casts
them into prison, persecutes and slays them, and so bruises the heel of
Christ, who is afflicted in their afflictions. But, while the heel is
bruised on earth, it is well that the head is safe in heaven. (3.) His
victory over Satan thereby. Satan had now trampled upon the woman, and
insulted over her; but the seed of the woman should be raised up in the
fulness of time to avenge her quarrel, and to trample upon him, to
spoil him, to lead him captive, and to triumph over him, Col. ii. 15.
He shall bruise his head, that is, he shall destroy all his politics
and all his powers, and give a total overthrow to his kingdom and
interest. Christ baffled Satan's temptations, rescued souls out of his
hands, cast him out of the bodies of people, dispossessed the strong
man armed, and divided his spoil: by his death, he gave a fatal and
incurable blow to the devil's kingdom, a wound to the head of this
beast, that can never be healed. As his gospel gets ground, Satan falls
(Luke x. 18) and is bound, Rev. xx. 2. By his grace, he treads Satan
under his people's feet (Rom. xvi. 20) and will shortly cast him into
the lake of fire, Rev. xx. 10. And the devil's perpetual overthrow will
be the complete and everlasting joy and glory of the chosen remnant.
Sentence Passed on Eve. (b. c. 4004.)
16 Unto the woman he said, I will greatly multiply thy sorrow and thy
conception; in sorrow thou shalt bring forth children; and thy desire
shall be to thy husband, and he shall rule over thee.
We have here the sentence passed upon the woman for her sin. Two things
she is condemned to: a state of sorrow, and a state of subjection,
proper punishments of a sin in which she had gratified her pleasure and
her pride.
I. She is here put into a state of sorrow, one particular of which only
is specified, that in bringing forth children; but it includes all
those impressions of grief and fear which the mind of that tender sex
is most apt to receive, and all the common calamities which they are
liable to. Note, sin brought sorrow into the world; it was this that
made the world a vale of tears, brought showers of trouble upon our
heads, and opened springs of sorrows in our hearts, and so deluged the
world: had we known no guilt, we should have known no grief. The pains
of child-bearing, which are great to a proverb, a scripture proverb,
are the effect of sin; every pang and every groan of the travailing
woman speak aloud the fatal consequences of sin: this comes of eating
forbidden fruit. Observe, 1. The sorrows are here said to be
multiplied, greatly multiplied. All the sorrows of this present time
are so; many are the calamities which human life is liable to, of
various kinds, and often repeated, the clouds returning after the rain,
and no marvel that our sorrows are multiplied when our sins are: both
are innumerable evils. The sorrows of child-bearing are multiplied; for
they include, not only the travailing throes, but the indispositions
before (it is sorrow from the conception), and the nursing toils and
vexations after; and after all, if the children prove wicked and
foolish, they are, more than ever, the heaviness of her that bore them.
Thus are the sorrows multiplied; as one grief is over, another succeeds
in this world. 2. It is God that multiplies our sorrows: I will do it.
God, as a righteous Judge, does it, which ought to silence us under all
our sorrows; as many as they are, we have deserved them all, and more:
nay, God, as a tender Father, does it for our necessary correction,
that we may be humbled for sin, and weaned from the world by all our
sorrows; and the good we get by them, with the comfort we have under
them, will abundantly balance our sorrows, how greatly soever they are
multiplied.
II. She is here put into a state of subjection. The whole sex, which by
creation was equal with man, is, for sin, made inferior, and forbidden
to usurp authority, 1 Tim. ii. 11, 12. The wife particularly is hereby
put under the dominion of her husband, and is not sui juris--at her own
disposal, of which see an instance in that law, Num. xxx. 6-8, where
the husband is empowered, if he please, to disannul the vows made by
the wife. This sentence amounts only to that command, Wives, be in
subjection to your own husbands; but the entrance of sin has made that
duty a punishment, which otherwise it would not have been. If man had
not sinned, he would always have ruled with wisdom and love; and, if
the woman had not sinned, she would always have obeyed with humility
and meekness; and then the dominion would have been no grievance: but
our own sin and folly make our yoke heavy. If Eve had not eaten
forbidden fruit herself, and tempted her husband to eat it, she would
never have complained of her subjection; therefore it ought never to be
complained of, though harsh; but sin must be complained of, that made
it so. Those wives who not only despise and disobey their husbands, but
domineer over them, do not consider that they not only violate a divine
law, but thwart a divine sentence.
III. Observe here how mercy is mixed with wrath in this sentence. The
woman shall have sorrow, but it shall be in bringing forth children,
and the sorrow shall be forgotten for joy that a child is born, John
xvi. 21. She shall be subject, but it shall be to her own husband that
loves her, not to a stranger, or an enemy: the sentence was not a
curse, to bring her to ruin, but a chastisement, to bring her to
repentance. It was well that enmity was not put between the man and the
woman, as there was between the serpent and the woman.
Sentence Passed on Adam; Consequences of the Fall. (b. c. 4004.)
17 And unto Adam he said, Because thou hast hearkened unto the voice of
thy wife, and hast eaten of the tree, of which I commanded thee,
saying, Thou shalt not eat of it: cursed is the ground for thy sake; in
sorrow shalt thou eat of it all the days of thy life; 18 Thorns also
and thistles shall it bring forth to thee; and thou shalt eat the herb
of the field; 19 In the sweat of thy face shalt thou eat bread, till
thou return unto the ground; for out of it wast thou taken: for dust
thou art, and unto dust shalt thou return.
We have here the sentence passed upon Adam, which is prefaced with a
recital of his crime: Because thou hast hearkened to the voice of thy
wife, v. 17. He excused the fault, by laying it on his wife: She gave
it me. But God does not admit the excuse. She could but tempt him, she
could not force him; though it was her fault to persuade him to eat, it
was his fault to hearken to her. Thus men's frivolous pleas will, in
the day of God's judgment, not only be overruled, but turned against
them, and made the grounds of their sentence. Out of thine own mouth
will I judge thee. Observe,
I. God put marks of his displeasure on Adam in three instances:--
1. His habitation is, by this sentence, cursed: Cursed is the ground
for thy sake; and the effect of that curse is, Thorns and thistles
shall it bring forth unto thee. It is here intimated that his
habitation should be changed; he should no longer dwell in a
distinguished, blessed, paradise, but should be removed to common
ground, and that cursed. The ground, or earth, is here put for the
whole visible creation, which, by the sin of man, is made subject to
vanity, the several parts of it being not so serviceable to man's
comfort and happiness as they were designed to be when they were made,
and would have been if he had not sinned. God gave the earth to the
children of men, designing it to be a comfortable dwelling to them. But
sin has altered the property of it. It is now cursed for man's sin;
that is, it is a dishonourable habitation, it bespeaks man mean, that
his foundation is in the dust; it is a dry and barren habitation, its
spontaneous productions are now weeds and briers, something nauseous or
noxious; what good fruits it produces must be extorted from it by the
ingenuity and industry of man. Fruitfulness was its blessing, for man's
service (ch. i. 11, 29), and now barrenness was its curse, for man's
punishment. It is not what it was in the day it was created. Sin turned
a fruitful land into barrenness; and man, having become as the wild
ass's colt, has the wild ass's lot, the wilderness for his habitation,
and the barren land his dwelling, Job xxxix. 6; Ps. lxviii. 6. Had not
this curse been in part removed, for aught I know, the earth would have
been for ever barren, and never produced any thing but thorns and
thistles. The ground is cursed, that is, doomed to destruction at the
end of time, when the earth, and all the works that are therein, shall
be burnt up for the sin of man, the measure of whose iniquity will then
be full, 2 Pet. iii. 7, 10. But observe a mixture of mercy in this
sentence. (1.) Adam himself is not cursed, as the serpent was (v. 14),
but only the ground for his sake. God had blessings in him, even the
holy seed: Destroy it not, for that blessing is in it, Isa. lxv. 8. And
he had blessings in store for him; therefore he is not directly and
immediately cursed, but, as it were, at second hand. (2.) He is yet
above ground. The earth does not open and swallow him up; only it is
not what it was: as he continues alive, notwithstanding his degeneracy
from his primitive purity and rectitude, so the earth continues to be
his habitation, notwithstanding its degeneracy from its primitive
beauty and fruitfulness. (3.) This curse upon the earth, which cut off
all expectations of a happiness in things below, might direct and
quicken him to look for bliss and satisfaction only in things above.
2. His employments and enjoyments are all embittered to him.
(1.) His business shall henceforth become a toil to him, and he shall
go on with it in the sweat of his face, v. 19. His business, before he
sinned, was a constant pleasure to him, the garden was then dressed
without any uneasy labour, and kept without any uneasy care; but now
his labour shall be a weariness and shall waste his body; his care
shall be a torment and shall afflict his mind. The curse upon the
ground which made it barren, and produced thorns and thistles, made his
employment about it much more difficult and toilsome. If Adam had not
sinned, he had not sweated. Observe here, [1.] That labour is our duty,
which we must faithfully perform; we are bound to work, not as
creatures only, but as criminals; it is part of our sentence, which
idleness daringly defies. [2.] That uneasiness and weariness with
labour are our just punishment, which we must patiently submit to, and
not complain of, since they are less than our iniquity deserves. Let
not us, by inordinate care and labour, make our punishment heavier than
God has made it; but rather study to lighten our burden, and wipe off
our sweat, by eyeing Providence in all and expecting rest shortly.
(2.) His food shall henceforth become (in comparison with what it had
been) unpleasant to him. [1.] The matter of his food is changed; he
must now eat the herb of the field, and must no longer be feasted with
the delicacies of the garden of Eden. Having by sin made himself like
the beasts that perish, he is justly turned to be a fellow-commoner
with them, and to eat grass as oxen, till he know that the heavens do
rule. [2.] There is a change in the manner of his eating it: In sorrow
(v. 17). and in the sweat of his face (v. 19) he must eat of it. Adam
could not but eat in sorrow all the days of his life, remembering the
forbidden fruit he had eaten, and the guilt and shame he had contracted
by it. Observe, First, That human life is exposed to many miseries and
calamities, which very much embitter the poor remains of its pleasures
and delights. Some never eat with pleasure (Job xxi. 25), through
sickness or melancholy; all, even the best, have cause to eat with
sorrow for sin; and all, even the happiest in this world, have some
allays to their joy: troops of diseases, disasters, and deaths, in
various shapes, entered the world with sin, and still ravage it.
Secondly, That the righteousness of God is to be acknowledged in all
the sad consequences of sin. Wherefore then should a living man
complain? Yet, in this part of the sentence, there is also a mixture of
mercy. He shall sweat, but his toil shall make his rest the more
welcome when he returns to his earth, as to his bed; he shall grieve,
but he shall not starve; he shall have sorrow, but in that sorrow he
shall eat bread, which shall strengthen his heart under his sorrows. He
is not sentenced to eat dust as the serpent, only to eat the herb of
the field.
3. His life also is but short. Considering how full of trouble his days
are, it is in favour to him that they are few; yet death being dreadful
to nature (yea, even though life be unpleasant) that concludes the
sentence. "Thou shalt return to the ground out of which thou wast
taken; thy body, that part of thee which was taken out of the ground,
shall return to it again; for dust thou art." This points either to the
first original of his body; it was made of the dust, nay it was made
dust, and was still so; so that there needed no more than to recall the
grant of immortality, and to withdraw the power which was put forth to
support it, and then he would, of course, return to dust. Or to the
present corruption and degeneracy of his mind: Dust thou art, that is,
"Thy precious soul is now lost and buried in the dust of the body and
the mire of the flesh; it was made spiritual and heavenly, but it has
become carnal and earthly." His doom is therefore read: "To dust thou
shalt return. Thy body shall be forsaken by thy soul, and become itself
a lump of dust; and then it shall be lodged in the grave, the proper
place for it, and mingle itself with the dust of the earth," our dust,
Ps. civ. 29. Earth to earth, dust to dust. Observe here, (1.) That man
is a mean frail creature, little as dust, the small dust of the
balance--light as dust, altogether lighter than vanity--weak as dust,
and of no consistency. Our strength is not the strength of stones; he
that made us considers it, and remembers that we are dust, Ps. ciii.
14. Man is indeed the chief part of the dust of the world (Prov. viii.
26), but still he is dust. (2.) That he is a mortal dying creature, and
hastening to the grave. Dust may be raised, for a time, into a little
cloud, and may seem considerable while it is held up by the wind that
raised it; but, when the force of that is spent, it falls again, and
returns to the earth out of which it was raised. Such a thing is man; a
great man is but a great mass of dust, and must return to his earth.
(3.) That sin brought death into the world. If Adam had not sinned, he
would not have died, Rom. v. 12. God entrusted Adam with a spark of
immortality, which he, by a patient continuance in well-doing, might
have blown up into an everlasting flame; but he foolishly blew it out
by wilful sin: and now death is the wages of sin, and sin is the sting
of death.
II. We must not go off from this sentence upon our first parents, which
we are all so nearly concerned in, and feel from, to this day, till we
have considered two things:--
1. How fitly the sad consequences of sin upon the soul of Adam and his
sinful race were represented and figured out by this sentence, and
perhaps were more intended in it than we are aware of. Though that
misery only is mentioned which affected the body, yet that was a
pattern of spiritual miseries, the curse that entered into the soul.
(1.) The pains of a woman in travail represent the terrors and pangs of
a guilty conscience, awakened to a sense of sin; from the conception of
lust, these sorrows are greatly multiplied, and, sooner or later, will
come upon the sinner like pain upon a woman in travail, which cannot be
avoided. (2.) The state of subjection to which the woman was reduced
represents that loss of spiritual liberty and freedom of will which is
the effect of sin. The dominion of sin in the soul is compared to that
of a husband (Rom. vii. 1-5), the sinner's desire is towards it, for he
is fond of his slavery, and it rules over him. (3.) The curse of
barrenness which was brought upon the earth, and its produce of briars
and thorns, are a fit representation of the barrenness of a corrupt and
sinful soul in that which is good and its fruitfulness in evil. It is
all overgrown with thorns, and nettles cover the face of it; and
therefore it is nigh unto cursing, Heb. vi. 8. (4.) The toil and sweat
bespeak the difficulty which, through the infirmity of the flesh, man
labours under, in the service of God and the work of religion, so hard
has it now become to enter into the kingdom of heaven. Blessed be God,
it is not impossible. (5.) The embittering of his food to him bespeaks
the soul's want of the comfort of God's favour, which is life, and the
bread of life. (6.) The soul, like the body, returns to the dust of
this world; its tendency is that way; it has an earthy taint, John iii.
31.
2. How admirably the satisfaction our Lord Jesus made by his death and
sufferings answered to the sentence here passed upon our first parents.
(1.) Did travailing pains come in with sin? We read of the travail of
Christ's soul (Isa. liii. 11); and the pains of death he was held by
are called odinai (Acts ii. 24), the pains of a woman in travail. (2.)
Did subjection come in with sin? Christ was made under the law, Gal.
iv. 4. (3.) Did the curse come in with sin? Christ was made a curse for
us, died a cursed death, Gal. iii. 13. (4.) Did thorns come in with
sin? He was crowned with thorns for us. (5.) Did sweat come in with
sin? He for us did sweat as it were great drops of blood. (6.) Did
sorrow come in with sin? He was a man of sorrows, his soul was, in his
agony, exceedingly sorrowful. (7.) Did death come in with sin? He
became obedient unto death. Thus is the plaster as wide as the wound.
Blessed be God for Jesus Christ!
20 And Adam called his wife's name Eve; because she was the mother of
all living.
God having named the man, and called him Adam, which signifies red
earth, Adam, in further token of dominion, named the woman, and called
her Eve, that is, life. Adam bears the name of the dying body, Eve that
of the living soul. The reason of the name is here given (some think,
by Moses the historian, others, by Adam himself): Because she was (that
is, was to be) the mother of all living. He had before called her
Ishah--woman, as a wife; here he calls her Evah--life, as a mother.
Now, 1. If this was done by divine direction, it was an instance of
God's favour, and, like the new naming of Abraham and Sarah, it was a
seal of the covenant, and an assurance to them that, notwithstanding
their sin and his displeasure against them for it, he had not reversed
that blessing wherewith he had blessed them: Be fruitful and multiply.
It was likewise a confirmation of the promise now made, that the seed
of the woman, of this woman, should break the serpent's head. 2. If
Adam did it of himself, it was an instance of his faith in the word of
God. Doubtless it was not done, as some have suspected, in contempt or
defiance of the curse, but rather in a humble confidence and dependence
upon the blessing. (1.) The blessing of a reprieve, admiring the
patience of God, that he should spare such sinners to be the parents of
all living, and that he did not immediately shut up those fountains of
the human life and nature, because they could send forth no other than
polluted, poisoned, streams. (2.) The blessing of a Redeemer, the
promised seed, to whom Adam had an eye, in calling his wife Eve--life;
for he should be the life of all the living, and in him all the
families of the earth should be blessed, in hope of which he thus
triumphs.
21 Unto Adam also and to his wife did the Lord God make coats of skins,
and clothed them.
We have here a further instance of God's care concerning our first
parents, notwithstanding their sin. Though he corrects his disobedient
children, and put them under the marks of his displeasure, yet he does
not disinherit them, but, like a tender father, provides the herb of
the field for their food and coats of skins for their clothing. Thus
the father provided for the returning prodigal, Luke xv. 22, 23. If the
Lord had been pleased to kill them, he would not have done this for
them. Observe, 1. That clothes came in with sin. We should have had no
occasion for them, either for defence or decency, if sin had not made
us naked, to our shame. Little reason therefore we have to be proud of
our clothes, which are but the badges of our poverty and infamy. 2.
That when God made clothes for our first parents he made them warm and
strong, but coarse and very plain: not robes of scarlet, but coats of
skin. Their clothes were made, not of silk and satin, but plain skins;
not trimmed, nor embroidered, none of the ornaments which the daughters
of Sion afterwards invented, and prided themselves in. Let the poor,
that are meanly clad, learn hence not to complain: having food and a
covering, let them be content; they are as well done to as Adam and Eve
were. And let the rich, that are finely clad, learn hence not to make
the putting on of apparel their adorning, 1 Pet. iii. 3. 3. That God is
to be acknowledged with thankfulness, not only in giving us food, but
in giving us clothes also, ch. xxviii. 20. The wool and the flax are
his, as well as the corn and the wine, Hos. ii. 9. 4. These coats of
skin had a significancy. The beasts whose skins they were must be
slain, slain before their eyes, to show them what death is, and (as it
is Eccl. iii. 18) that they may see that they themselves were beasts,
mortal and dying. It is supposed that they were slain, not for food,
but for sacrifice, to typify the great sacrifice, which, in the latter
end of the world, should be offered once for all. Thus the first thing
that died was a sacrifice, or Christ in a figure, who is therefore said
to be the Lamb slain from the foundation of the world. These sacrifices
were divided between God and man, in token of reconciliation: the flesh
was offered to God, a whole burnt-offering; the skins were given to man
for clothing, signifying that, Jesus Christ having offered himself to
God a sacrifice of a sweet-smelling savour, we are to clothe ourselves
with his righteousness as with a garment, that the shame of our
nakedness may not appear. Adam and Eve made for themselves aprons of
fig-leaves, a covering too narrow for them to wrap themselves in, Isa.
xxviii. 20. Such are all the rags of our own righteousness. But God
made them coats of skins; large, and strong, and durable, and fit for
them; such is the righteousness of Christ. Therefore put on the Lord
Jesus Christ.
Adam and Eve Expelled from Eden. (b. c. 4004.)
22 And the Lord God said, Behold, the man is become as one of us, to
know good and evil: and now, lest he put forth his hand, and take also
of the tree of life, and eat, and live for ever: 23 Therefore the
Lord God sent him forth from the garden of Eden, to till the ground
from whence he was taken. 24 So he drove out the man; and he placed
at the east of the garden of Eden cherubims, and a flaming sword which
turned every way, to keep the way of the tree of life.
Sentence being passed upon the offenders, we have here execution, in
part, done upon them immediately. Observe here,
I. How they were justly disgraced and shamed before God and the holy
angels, by the ironical upbraiding of them with the issue of their
enterprise: "Behold, the man has become as one of us, to know good and
evil! A goodly god he makes! Does he not? See what he has got, what
preferments, what advantages, by eating forbidden fruit!" This was said
to awaken and humble them, and to bring them to a sense of their sin
and folly, and to repentance for it, that, seeing themselves thus
wretchedly deceived by following the devil's counsel, they might
henceforth pursue the happiness God should offer in the way he should
prescribe. God thus fills their faces with shame, that they may seek
his name, Ps. lxxxiii. 16. He puts them to this confusion, in order to
their conversion. True penitents will thus upbraid themselves: "What
fruit have I now by sin? Rom. vi. 21. Have I gained what I foolishly
promised myself in a sinful way? No, no, it never proved what it
pretended to, but the contrary."
II. How they were justly discarded, and shut out of paradise, which was
a part of the sentence implied in that, Thou shalt eat the herb of the
field. Here we have,
1. The reason God gave why he shut man out of paradise; not only
because he had put forth his hand, and taken of the tree of knowledge,
which was his sin, but lest he should again put forth his hand, and
take also of the tree of life (now forbidden him by the divine
sentence, as before the tree of knowledge was forbidden by the law),
and should dare to eat of that tree, and so profane a divine sacrament
and defy a divine sentence, and yet flatter himself with a conceit that
thereby he should live forever. Observe, (1.) There is a foolish
proneness in those that have rendered themselves unworthy of the
substance of Christian privileges to catch at the signs and shadows of
them. Many that like not the terms of the covenant, yet, for their
reputation's sake, are fond of the seals of it. (2.) It is not only
justice, but kindness, to such, to be denied them; for, by usurping
that to which they have no title, they affront God and make their sin
the more heinous, and by building their hopes upon a wrong foundation
they render their conversion the more difficult and their ruin the more
deplorable.
2. The method God took, in giving him this bill of divorce, and
expelling and excluding him from this garden of pleasure. He turned him
out, and kept him out.
(1.) He turned him out, from the garden to the common. This is twice
mentioned: He sent him forth v. 23), and then he drove him out, v. 24.
God bade him go out, told him that that was no place for him, he should
no longer occupy and enjoy that garden; but he liked the place too well
to be willing to part with it, and therefore God drove him out, made
him go out, whether he would or no. This signified the exclusion of
him, and all his guilty race, from that communion with God which was
the bliss and glory of paradise. The tokens of God's favour to him and
his delight in the sons of men, which he had in his innocent estate,
were now suspended; the communications of his grace were withheld, and
Adam became weak, and like other men, as Samson when the Spirit of the
Lord had departed from him. His acquaintance with God was lessened and
lost, and that correspondence which had been settled between man and
his Maker was interrupted and broken off. He was driven out, as one
unworthy of this honour and incapable of this service. Thus he and all
mankind, by the fall, forfeited and lost communion with God. But
whither did he send him when he turned him out of Eden? He might justly
have chased him out of the world (Job xviii. 18), but he only chased
him out of the garden. He might justly have cast him down to hell, as
he did the angels that sinned when he shut them out from the heavenly
paradise, 2 Pet. ii. 4. But man was only sent to till the ground out of
which he was taken. He was sent to a place of toil, not to a place of
torment. He was sent to the ground, not to the grave,--to the
work-house, not to the dungeon, not to the prison-house,--to hold the
plough, not to drag the chain. His tilling the ground would be
recompensed by his eating of its fruits; and his converse with the
earth whence he was taken was improvable to good purposes, to keep him
humble, and to remind him of his latter end. Observe, then, that though
our first parents were excluded from the privileges of their state of
innocency, yet they were not abandoned to despair, God's thoughts of
love designing them for a second state of probation upon new terms.
(2.) He kept him out, and forbade him all hopes of a re-entry; for he
placed at the east of the garden of Eden a detachment of cherubim,
God's hosts, armed with a dreadful and irresistible power, represented
by flaming swords which turned every way, on that side the garden which
lay next to the place whither Adam was sent, to keep the way that led
to the tree of life, so that he could neither steal nor force an entry;
for who can make a pass against an angel on his guard or gain a pass
made good by such force? Now this intimated to Adam, [1.] That God was
displeased with him. Though he had mercy in store for him, yet at
present he was angry with him, was turned to be his enemy and fought
against him, for here was a sword drawn (Num. xxii. 23); and he was to
him a consuming fire, for it was a flaming sword. [2.] That the angels
were at war with him; no peace with the heavenly hosts, while he was in
rebellion against their Lord and ours. [3.] That the way to the tree of
life was shut up, namely, that way which, at first, he was put into,
the way of spotless innocency. It is not said that the cherubim were
set to keep him and his for ever from the tree of life (thanks be to
God, there is a paradise set before us, and a tree of life in the midst
of it, which we rejoice in the hopes of); but they were set to keep
that way of the tree of life which hitherto they had been in; that is,
it was henceforward in vain for him and his to expect righteousness,
life, and happiness, by virtue of the first covenant, for it was
irreparably broken, and could never be pleaded, nor any benefit taken
by it. The command of that covenant being broken, the curse of it is in
full force; it leaves no room for repentance, but we are all undone if
we be judged by that covenant. God revealed this to Adam, not to drive
him to despair, but to oblige and quicken him to look for life and
happiness in the promised seed, by whom the flaming sword is removed.
God and his angels are reconciled to us, and a new and living way into
the holiest is consecrated and laid open for us.
__________________________________________________________________
G E N E S I S
CHAP. IV.
In this chapter we have both the world and the church in a family, in a
little family, in Adam's family, and a specimen given of the character
and state of both in after-ages, nay, in all ages, to the end of time.
As all mankind were represented in Adam, so that great distinction of
mankind into saints and sinners, godly and wicked, the children of God
and the children of the wicked one, was here represented in Cain and
Abel, and an early instance is given of the enmity which was lately put
between the seed of the woman and the seed of the serpent. We have
here, I. The birth, names, and callings, of Cain and Abel, ver. 1, 2.
II. Their religion, and different success in it, ver. 3, 4, and part of
ver. 5. III. Cain's anger at God and the reproof of him for that anger,
ver. 5-7. IV. Cain's murder of his brother, and the process against him
for that murder. The murder committed, ver. 8. The proceedings against
him. 1. His arraignment, ver. 9, former part. 2. His plea, ver. 9,
latter part. 3. His conviction, ver. 10. 4. The sentence passed upon
him, ver. 11, 12. 5. His complaint against the sentence, ver. 13, 14.
6. The ratification of the sentence, ver. 15. 7. The execution of the
sentence, ver. 15, 16. V. The family and posterity of Cain, ver. 17-24.
VI. The birth of another son and grandson of Adam, ver. 25, 26.
Cain and Abel. (b. c. 3875.)
1 And Adam knew Eve his wife; and she conceived, and bare Cain, and
said, I have gotten a man from the Lord. 2 And she again bare his
brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of
the ground.
Adam and Eve had many sons and daughters, ch. v. 4. But Cain and Abel
seem to have been the two eldest. Some think they were twins, and, as
Esau and Jacob, the elder hated and the younger loved. Though God had
cast our first parents out of paradise, he did not write them
childless; but, to show that he had other blessings in store for them,
he preserved to them the benefit of that first blessing of increase.
Though they were sinners, nay, though they felt the humiliation and
sorrow of penitents, they did not write themselves comfortless, having
the promise of a Saviour to support themselves with. We have here,
I. The names of their two sons. 1. Cain signifies possession; for Eve,
when she bore him, said with joy, and thankfulness, and great
expectation, I have gotten a man from the Lord. Observe, Children are
God's gifts, and he must be acknowledged in the building up of our
families. It doubles and sanctifies our comfort in them when we see
them coming to us from the hand of God, who will not forsake the works
and gifts of his own hand. Though Eve bore him with the sorrows that
were the consequence of sin, yet she did not lose the sense of the
mercy in her pains. Comforts, though alloyed, are more than we deserve;
and therefore our complaints must not drown our thanksgivings. Many
suppose that Eve had a conceit that this son was the promised seed, and
that therefore she thus triumphed in him, as her words may be read, I
have gotten a man, the Lord, God-man. If so, she was wretchedly
mistaken, as Samuel, when he said, Surely the Lord's anointed is before
me, 1 Sam. xvi. 6. When children are born, who can foresee what they
will prove? He that was thought to be a man, the Lord, or at least a
man from the Lord, and for his service as priest of the family, became
an enemy to the Lord. The less we expect from creatures, the more
tolerable will disappointments be. 2. Abel signifies vanity. When she
thought she had obtained the promised seed in Cain, she was so taken up
with that possession that another son was as vanity to her. To those
who have an interest in Christ, and make him their all, other things
are as nothing at all. It intimates likewise that the longer we live in
this world the more we may see of the vanity of it. What, at first, we
are fond of, as a possession, afterwards we see cause to be dead to, as
a trifle. The name given to this son is put upon the whole race, Ps.
xxxix. 5. Every man is at his best estate Abel--vanity. Let us labour
to see both ourselves and others so. Childhood and youth are vanity.
II. The employments of Cain and Abel. Observe, 1. They both had a
calling. Though they were heirs apparent to the world, their birth
noble and their possessions large, yet they were not brought up in
idleness. God gave their father a calling, even in innocency, and he
gave them one. Note, it is the will of God that we should every one of
us have something to do in this world. Parents ought to bring up their
children to business. "Give them a Bible and a calling (said good Mr.
Dod), and God be with them." 2. Their employments were different, that
they might trade and exchange with one another, as there was occasion.
The members of the body politic have need one of another, and mutual
love is helped by mutual commerce. 3. Their employments belonged to the
husbandman's calling, their father's profession--a needful calling, for
the king himself is served of the field, but a laborious calling, which
required constant care and attendance. It is now looked upon as a mean
calling; the poor of the land serve for vine-dressers and husbandmen,
Jer. lii. 16. But the calling was far from being a dishonour to them;
rather, they were an honour to it. 4. It should seem, by the order of
the story, that Abel, though the younger brother, yet entered first
into his calling, and probably his example drew in Cain. 5. Abel chose
that employment which most befriended contemplation and devotion, for
to these a pastoral life has been looked upon as being peculiarly
favourable. Moses and David kept sheep, and in their solitudes
conversed with God. Note, that calling or condition of life is best for
us, and to be chosen by us, which is best for our souls, that which
least exposes us to sin and gives us most opportunity of serving and
enjoying God.
3 And in process of time it came to pass, that Cain brought of the
fruit of the ground an offering unto the Lord. 4 And Abel, he also
brought of the firstlings of his flock and of the fat thereof. And the
Lord had respect unto Abel and to his offering: 5 But unto Cain and
to his offering he had not respect. And Cain was very wroth, and his
countenance fell.
Here we have, I. The devotions of Cain and Abel. In process of time,
when they had made some improvement in their respective callings (Heb.
At the end of days, either at the end of the year, when they kept their
feast of in-gathering or perhaps an annual fast in remembrance of the
fall, or at the end of the days of the week, the seventh day, which was
the sabbath)--at some set time, Cain and Abel brought to Adam, as the
priest of the family, each of them an offering to the Lord, for the
doing of which we have reason to think there was a divine appointment
given to Adam, as a token of God's favour to him and his thoughts of
love towards him and his, notwithstanding their apostasy. God would
thus try Adam's faith in the promise and his obedience to the remedial
law; he would thus settle a correspondence again between heaven and
earth, and give shadows of good things to come. Observe here, 1. That
the religious worship of God is no novel invention, but an ancient
institution. It is that which was from the beginning (1 John i. 1); it
is the good old way, Jer. vi. 16. The city of our God is indeed that
joyous city whose antiquity is of ancient days, Isa. xxiii. 7. Truth
got the start of error, and piety of profaneness. 2. That is a good
thing for children to be well taught when they are young, and trained
up betimes in religious services, that when they come to be capable of
acting for themselves they may, of their own accord, bring an offering
to God. In this nurture of the Lord parents must bring up their
children, ch. xviii. 19; Eph. vi. 4. 3. That we should every one of us
honour God with what we have, according as he has prospered us.
According as their employments and possessions were, so they brought
their offering. See 1 Cor. xvi. 1, 2. Our merchandize and our hire,
whatever they are, must be holiness to the Lord, Isa. xxiii. 18. He
must have his dues of it in works of piety and charity, the support of
religion and the relief of the poor. Thus we must now bring our
offering with an upright heart; and with such sacrifices God is well
pleased. 4. That hypocrites and evil doers may be found going as far as
the best of God's people in the external services of religion. Cain
brought an offering with Abel; nay, Cain's offering is mentioned first,
as if he were the more forward of the two. A hypocrite may possibly
hear as many sermons, say as many prayers, and give as much alms, as a
good Christian, and yet, for want of sincerity, come short of
acceptance with God. The Pharisee and the publican went to the temple
to pray, Luke xviii. 10.
II. The different success of their devotions. That which is to be aimed
at in all acts of religion is God's acceptance: we speed well if we
attain this, but in vain do we worship if we miss of it, 2 Cor. v. 9.
Perhaps, to a stander-by, the sacrifices of Cain and Abel would have
seemed both alike good. Adam accepted them both, but God, who sees not
as man sees, did not. God had respect to Abel and to his offering, and
showed his acceptance of it, probably by fire from heaven; but to Cain
and his offering he had not respect. We are sure there was a good
reason for this difference; the Governor of the world, though an
absolute sovereign, does not act arbitrarily in dispensing his smiles
and frowns.
1. There was a difference in the characters of the persons offering.
Cain was a wicked man, led a bad life, under the reigning power of the
world and the flesh; and therefore his sacrifice was an abomination to
the Lord (Prov. xv. 8); a vain oblation, Isa. i. 13. God had no respect
to Cain himself, and therefore no respect to his offering, as the
manner of the expression intimates. But Abel was a righteous man; he is
called righteous Abel (Matt. xxiii. 35); his heart was upright and his
life was pious; he was one of those whom God's countenance beholds (Ps.
xi. 7) and whose prayer is therefore his delight, Prov. xv. 8. God had
respect to him as a holy man, and therefore to his offering as a holy
offering. The tree must be good, else the fruit cannot be pleasing to
the heart-searching God.
2. There was a difference in the offerings they brought. It is
expressly said (Heb. xi. 4), Abel's was a more excellent sacrifice than
Cain's: either, (1.) In the nature of it. Cain's was only a sacrifice
of acknowledgment offered to the Creator; the meat-offerings of the
fruit of the ground were no more, and, for aught I know, they might be
offered in innocency. But Abel brought a sacrifice of atonement, the
blood whereof was shed in order to remission, thereby owning himself a
sinner, deprecating God's wrath, and imploring his favour in a
Mediator. Or, (2.) In the qualities of the offering. Cain brought of
the fruit of the ground, any thing that came next to hand, what he had
not occasion for himself or what was not marketable. But Abel was
curious in the choice of his offering: not the lame, nor the lean, nor
the refuse, but the firstlings of the flock--the best he had, and the
fat thereof--the best of those best. Hence the Hebrew doctors give it
for a general rule that every thing that is for the name of the good
God must be the goodliest and best. It is fit that he who is the first
and best should have the first and best of our time, strength, and
service.
3. The great difference was this, that Abel offered in faith, and Cain
did not. There was a difference in the principle upon which they went.
Abel offered with an eye to God's will as his rule, and God's glory as
his end, and in dependence upon the promise of a Redeemer; but Cain did
what he did only for company's sake, or to save his credit, not in
faith, and so it turned into sin to him. Abel was a penitent believer,
like the publican that went away justified: Cain was unhumbled; his
confidence was within himself; he was like the Pharisee who glorified
himself, but was not so much as justified before God.
III. Cain's displeasure at the difference God made between his
sacrifice and Abel's. Cain was very wroth, which presently appeared in
his very looks, for his countenance fell, which bespeaks not so much
his grief and discontent as his malice and rage. His sullen churlish
countenance, and a down-look, betrayed his passionate resentments: he
carried ill-nature in his face, and the show of his countenance
witnessed against him. This anger bespeaks, 1. His enmity to God, and
the indignation he had conceived against him for making such a
difference between his offering and his brother's. He should have been
angry at himself for his own infidelity and hypocrisy, by which he had
forfeited God's acceptance; and his countenance should have fallen in
repentance and holy shame, as the publican's, who would not lift up so
much as his eyes to heaven, Luke xviii. 13. But, instead of this, he
flies out against God, as if he were partial and unfair in distributing
his smiles and frowns, and as if he had done him a deal of wrong. Note,
it is a certain sign of an unhumbled heart to quarrel with those
rebukes which we have, by our own sin, brought upon ourselves. The
foolishness of man perverteth his way, and then, to make bad worse, his
heart fretteth against the Lord, Prov. xix. 3. 2. His envy of his
brother, who had the honour to be publicly owned. Though his brother
had no thought of having any slur put upon him, nor did now insult over
him to provoke him, yet he conceived a hatred of him as an enemy, or,
which is equivalent, a rival. Note, (1.) It is common for those who
have rendered themselves unworthy of God's favour by their presumptuous
sins to have indignation against those who are dignified and
distinguished by it. The Pharisees walked in this way of Cain, when
they neither entered into the kingdom of God themselves nor suffered
those that were entering to go in, Luke xi. 52. Their eye is evil,
because their master's eye and the eye of their fellow-servants are
good. (2.) Envy is a sin that commonly carries with it both its own
discovery, in the paleness of the looks, and its own punishment, in the
rottenness of the bones.
6 And the Lord said unto Cain, Why art thou wroth? and why is thy
countenance fallen? 7 If thou doest well, shalt thou not be accepted?
and if thou doest not well, sin lieth at the door. And unto thee shall
be his desire, and thou shalt rule over him.
God is here reasoning with Cain, to convince him of the sin and folly
of his anger and discontent, and to bring him into a good temper again,
that further mischief might be prevented. It is an instance of God's
patience and condescending goodness that he would deal thus tenderly
with so bad a man, in so bad an affair. He is not willing that any
should perish, but that all should come to repentance. Thus the father
of the prodigal argued the case with the elder son (Luke xv. 28, &c.),
and God with those Israelites who said, The way of the Lord is not
equal, Ezek. xviii. 25.
I. God puts Cain himself upon enquiring into the cause of his
discontent, and considering whether it were indeed a just cause: Why is
thy countenance fallen? Observe, 1. That God takes notice of all our
sinful passions and discontents. There is not an angry look, an envious
look, nor a fretful look, that escapes his observing eye. 2. That most
of our sinful heats and disquietudes would soon vanish before a strict
and impartial enquiry into the cause of them. "Why am I wroth? Is there
a real cause, a just cause, a proportionable cause for it? Why am I so
soon angry? Why so very angry, and so implacable?"
II. To reduce Cain to his right mind again, it is here made evident to
him,
1. That he had no reason to be angry at God, for that he had proceeded
according to the settled and invariable rules of government suited to a
state of probation. He sets before men life and death, the blessing and
the curse, and then renders to them according to their works, and
differences them according as they difference themselves--so shall
their doom be. The rules are just, and therefore his ways, according to
those rules, must needs be equal, and he will be justified when he
speaks.
(1.) God sets before Cain life and a blessing: "If thou doest well,
shalt thou not be accepted? No doubt thou shalt, nay, thou knowest thou
shalt;" either, [1.] "If thou hadst done well, as thy brother did, thou
shouldst have been accepted, as he was." God is no respecter of
persons, hates nothing that he had made, denies his favour to none but
those who have forfeited it, and is an enemy to none but those who by
sin have made him their enemy: so that if we come short of acceptance
with him we must thank ourselves, the fault is wholly our own; if we
had done our duty, we should not have missed of his mercy. This will
justify God in the destruction of sinners, and will aggravate their
ruin; there is not a damned sinner in hell, but, if he had done well,
as he might have done, had been a glorious saint in heaven. Every mouth
will shortly be stopped with this. Or, [2.] "If now thou do well, if
thou repent of thy sin, reform thy heart and life, and bring thy
sacrifice in a better manner, if thou not only do that which is good
but do it well, thou shalt yet be accepted, thy sin shall be pardoned,
thy comfort and honour restored, and all shall be well." See here the
effect of a Mediator's interposal between God and man; we do not stand
upon the footing of the first covenant, which left no room for
repentance, but God had come upon new terms with us. Though we have
offended, if we repent and return, we shall find mercy. See how early
the gospel was preached, and the benefit of it here offered even to one
of the chief of sinners.
(2.) He sets before him death and a curse: But if not well, that is,
"Seeing thou didst not do well, didst not offer in faith and in a right
manner, sin lies at the door," that is, "sin was imputed to thee, and
thou wast frowned upon and rejected as a sinner. So high a charge had
not been laid at thy door, if thou hadst not brought it upon thyself,
by not doing well." Or, as it is commonly taken, "If now thou wilt not
do well, if thou persist in this wrath, and, instead of humbling
thyself before God, harden thyself against him, sin lies at the door,"
that is, [1.] Further sin. "Now that anger is in thy heart, murder is
at the door." The way of sin is down-hill, and men go from bad to
worse. Those who do not sacrifice well, but are careless and remiss in
their devotion to God, expose themselves to the worst temptations; and
perhaps the most scandalous sin lies at the door. Those who do not keep
God's ordinances are in danger of committing all abominations, Lev.
xviii. 30. Or, [2.] The punishment of sin. So near akin are sin and
punishment that the same word in Hebrew signifies both. If sin be
harboured in the house, the curse waits at the door, like a bailiff,
ready to arrest the sinner whenever he looks out. It lies as if it
slept, but it lies at the door where it will be soon awaked, and then
it will appear that the damnation slumbered not. Sin will find thee
out, Num. xxxii. 23. Yet some choose to understand this also as an
intimation of mercy. "If thou doest not well, sin (that is, the
sin-offering), lies at the door, and thou mayest take the benefit of
it." The same word signifies sin and a sacrifice for sin. "Though thou
hast not done well, yet do not despair; the remedy is at hand; the
propitiation is not far to seek; lay hold on it, and the iniquity of
thy holy things shall be forgiven thee." Christ, the great
sin-offering, is said to stand at the door, Rev. iii. 20. And those
well deserve to perish in their sins that will not go to the door for
an interest in the sin-offering. All this considered, Cain had no
reason to be angry at God, but at himself only.
2. That he had no reason to be angry at his brother: "Unto thee shall
be his desire, he shall continue his respect to thee as an elder
brother, and thou, as the first-born, shalt rule over him as much as
ever." God's acceptance of Abel's offering did not transfer the
birth-right to him (which Cain was jealous of), nor put upon him that
excellency of dignity and of power which is said to belong to it, ch.
xlix. 3. God did not so intend it; Abel did not so interpret it; there
was no danger of its being improved to Cain's prejudice; why then
should he be so much exasperated? Observe here, (1.) That the
difference which God's grace makes does not alter the distinctions
which God's providence makes, but preserves them, and obliges us to do
the duty which results from them: believing servants must be obedient
to unbelieving masters. Dominion is not founded in grace, nor will
religion warrant disloyalty or disrespect in any relation. (2.) That
the jealousies which civil powers have sometimes conceived of the true
worshippers of God as dangerous to their government, enemies to Cæsar,
and hurtful to kings and provinces (on which suspicion persecutors have
grounded their rage against them) are very unjust and unreasonable.
Whatever may be the case with some who call themselves Christians, it
is certain that Christians indeed are the best subjects, and the quiet
in the land; their desire is towards their governors, and these shall
rule over them.
8 And Cain talked with Abel his brother: and it came to pass, when they
were in the field, that Cain rose up against Abel his brother, and slew
him.
We have here the progress of Cain's anger, and the issue of it in
Abel's murder, which may be considered two ways:--
I. As Cain's sin; and a scarlet, crimson, sin it was, a sin of the
first magnitude, a sin against the light and law of nature, and which
the consciences even of bad men have startled at. See in it, 1. The sad
effects of sin's entrance into the world and into the hearts of men.
See what a root of bitterness the corrupt nature is, which bears this
gall and wormwood. Adam's eating forbidden fruit seemed but a little
sin, but it opened the door to the greatest. 2. A fruit of the enmity
which is in the seed of the serpent against the seed of the woman. As
Abel leads the van in the noble army of martyrs (Matt. xxiii. 35), so
Cain stands in the front of the ignoble army of persecutors, Jude 11.
So early did he that was after the flesh persecute him that was after
the Spirit; and so it is now, more or less (Gal. iv. 29), and so it
will be till the war shall end in the eternal salvation of all the
saints and the eternal perdition of all that hate them. 3. See also
what comes of envy, hatred, malice, and all uncharitableness; if they
be indulged and cherished in the soul, they are in danger of involving
men in the horrid guilt of murder itself. Rash anger is heart-murder,
Matt. v. 21, 22. Much more is malice so; he that hates his brother is
already a murderer before God; and, if God leave him to himself, he
wants nothing but an opportunity to render him a murderer before the
world. Many were the aggravations of Cain's sin. (1.) It was his
brother, his own brother, that he murdered, his own mother's son (Ps.
l. 20), whom he ought to have loved, his younger brother, whom he ought
to have protected. (2.) He was a good brother, one who had never done
him any wrong, nor given him the least provocation in word or deed, but
one whose desire had been always towards him, and who had been, in all
instances, dutiful and respectful to him. (3.) He had fair warning
given him, before, of this. God himself had told him what would come of
it, yet he persisted in his barbarous design. (4.) It should seem that
he covered it with a show of friendship and kindness: He talked with
Abel his brother, freely and familiarly, lest Abel should suspect
danger, and keep out of his reach. Thus Joab kissed Abner, and then
killed him. Thus Absalom feasted his brother Amnon and then killed him.
According to the Septuagint [a Greek version of the Old Testament,
supposed to have been translated by seventy-two Jews, at the desire of
Ptolemy Philadelphus, above 200 years before Christ], Cain said to
Abel, Let us go into the field; if so, we are sure Abel did not
understand it (according to the modern sense) as a challenge, else he
would not have accepted it, but as a brotherly invitation to go
together to their work. The Chaldee paraphrast adds that Cain, when
they were in discourse in the field, maintained that there was no
judgment to come, no future state, no rewards and punishments in the
other world, and that when Abel spoke in defence of the truth Cain took
that occasion to fall upon him. However, (5.) That which the scripture
tells us was the reason why he slew him was a sufficient aggravation of
the murder; it was because his own works were evil and his brother's
righteous, so that herein he showed himself to be of that wicked one (1
John iii. 12), a child of the devil, as being an enemy to all
righteousness, even in his own brother, and, in this, employed
immediately by the destroyer. Nay, (6.) In killing his brother, he
directly struck at God himself; for God's accepting Abel was the
provocation pretended, and for this very reason he hated Abel, because
God loved him. (7.) The murder of Abel was the more inhuman because
there were now so few men in the world to replenish it. The life of a
man is precious at any time; but it was in a special manner precious
now, and could ill be spared.
II. As Abel's suffering. Death reigned ever since Adam sinned, but we
read not of any taken captive by him till now; and now, 1. The first
that dies is a saint, one that was accepted and beloved of God, to show
that, though the promised seed was so far to destroy him that had the
power of death as to save believers from its sting, yet still they
should be exposed to its stroke. The first that went to the grave went
to heaven. God would secure to himself the first-fruits, the first-born
to the dead, that first opened the womb into another world. Let this
take off the terror of death, that it was betimes the lot of God's
chosen, which alters the property of it. Nay, 2. The first that dies is
a martyr, and dies for his religion; and of such it may more truly be
said than of soldiers that they die on the bed of honour. Abel's death
has not only no curse in it, but it has a crown in it; so admirably
well is the property of death altered that it is not only rendered
innocent and inoffensive to those that die in Christ, but honourable
and glorious to those that die for him. Let us not think it strange
concerning the fiery trial, nor shrink if we be called to resist unto
blood; for we know there is a crown of life for all that are faithful
unto death.
Cain's Punishment. (b. c. 3875.)
9 And the Lord said unto Cain, Where is Abel thy brother? And he said,
I know not: Am I my brother's keeper? 10 And he said, What hast thou
done? the voice of thy brother's blood crieth unto me from the ground.
11 And now art thou cursed from the earth, which hath opened her
mouth to receive thy brother's blood from thy hand; 12 When thou
tillest the ground, it shall not henceforth yield unto thee her
strength; a fugitive and a vagabond shalt thou be in the earth.
We have here a full account of the trial and condemnation of the first
murderer. Civil courts of judicature not being yet erected for this
purpose, as they were afterwards (ch. ix. 6), God himself sits Judge;
for he is the God to whom vengeance belongs, and who will be sure to
make inquisition for blood, especially the blood of saints. Observe,
I. The arraignment of Cain: The Lord said unto Cain, Where is Abel thy
brother? Some think Cain was thus examined the next sabbath after the
murder was committed, when the sons of God came, as usual, to present
themselves before the Lord, in a religious assembly, and Abel was
missing, whose place did not use to be empty; for the God of heaven
takes notice who is present at and who is absent from public
ordinances. Cain is asked, not only because there is just cause to
suspect him, he having discovered a malice against Abel and having been
last with him, but because God knew him to be guilty; yet he asks him,
that he may draw from him a confession of his crime, for those who
would be justified before God must accuse themselves, and the penitent
will do so.
II. Cain's plea: he pleads not guilty, and adds rebellion to his sin.
For, 1. He endeavours to cover a deliberate murder with a deliberate
lie: I know not. He knew well enough what had become of Abel, and yet
had the impudence to deny it. Thus, in Cain, the devil was both a
murderer and a liar from the beginning. See how sinners' minds are
blinded, and their hearts hardened by the deceitfulness of sin: those
are strangely blind that think it possible to conceal their sins from a
God that sees all, and those are strangely hard that think it desirable
to conceal them from a God who pardons those only that confess. 2. He
impudently charges his Judge with folly and injustice, in putting this
question to him: Am I my brother's keeper? He should have humbled
himself, and have said, Am not I my brother's murderer? But he flies in
the face of God himself, as if he had asked him an impertinent
question, to which he was no way obliged to give an answer: "Am I my
brother's keeper? Surely he is old enough to take care of himself, nor
did I ever take any charge of him." Some think he reflects on God and
his providence, as if he had said, "Art not thou his keeper? If he be
missing, on thee be the blame, and not on me, who never undertook to
keep him." Note, a charitable concern for our brethren, as their
keepers, is a great duty, which is strictly required of us, but is
generally neglected by us. Those who are unconcerned in the affairs of
their brethren, and take no care, when they have opportunity, to
prevent their hurt in their bodies, goods, or good name, especially in
their souls, do, in effect, speak Cain's language. See Lev. xix. 17;
Phil. ii. 4.
III. The conviction of Cain, v. 10. God gave no direct answer to his
question, but rejected his plea as false and frivolous: "What hast thou
done? Thou makest a light matter of it; but hast thou considered what
an evil thing it is, how deep the stain, how heavy the burden, of this
guilt is? Thou thinkest to conceal it, but it is to no purpose, the
evidence against thee is clear and incontestable: The voice of thy
brother's blood cries." He speaks as if the blood itself were both
witness and prosecutor, because God's own knowledge testified against
him and God's own justice demanded satisfaction. Observe here, 1.
Murder is a crying sin, none more so. Blood calls for blood, the blood
of the murdered for the blood of the murderer; it cries in the dying
words of Zechariah (2 Chron. xxiv. 22), The Lord look upon it and
require it; or in those of the souls under the altar (Rev. vi. 10), How
long, Lord, holy, and true? The patient sufferers cried for pardon
(Father, forgive them), but their blood cries for vengeance. Though
they hold their peace, their blood has a loud and constant cry, to
which the ear of the righteous God is always open. 2. The blood is said
to cry from the ground, the earth, which is said to open her mouth to
receive his brother's blood from his hand, v. 11. The earth did, as it
were, blush to see her own face stained with such blood, and therefore
opened her mouth to hide that which she could not hinder. When the
heaven revealed Cain's iniquity, the earth also rose up against him
(Job xx. 27), and groaned on being thus made subject to vanity, Rom.
viii. 20, 22. Cain, it is likely, buried the blood and the body, to
conceal his crime; but "murder will out." He did not bury them so deep
but the cry of them reached heaven. 3. In the original the word is
plural, thy brother's bloods, not only his blood, but the blood of all
those that might have descended from him; or the blood of all the seed
of the woman, who should, in like manner, seal the truth with their
blood. Christ puts all on one score (Matt. xxiii. 35); or because
account was kept of every drop of blood shed. How well is it for us
that the blood of Christ speaks better things than that of Abel! Heb.
xii. 24. Abel's blood cried for vengeance, Christ's blood cries for
pardon.
IV. The sentence passed upon Cain: And now art thou cursed from the
earth, v. 11. Observe here,
1. He is cursed, separated to all evil, laid under the wrath of God, as
it is revealed from heaven against all ungodliness and unrighteousness
of men, Rom. i. 18. Who knows the extent and weight of a divine curse,
how far it reaches, how deep it pierces? God's pronouncing a man cursed
makes him so; for those whom he curses are cursed indeed. The curse for
Adam's disobedience terminated on the ground: Cursed is the ground for
thy sake; but that for Cain's rebellion fell immediately upon himself:
Thou art cursed; for God had mercy in store for Adam, but none for
Cain. We have all deserved this curse, and it is only in Christ that
believers are saved from it and inherit the blessing, Gal. iii. 10, 13.
2. He is cursed from the earth. Thence the cry came up to God, thence
the curse came up to Cain. God could have taken vengeance by an
immediate stroke from heaven, by the sword of an angel, or by a
thunderbolt; but he chose to make the earth the avenger of blood, to
continue him upon the earth, and not immediately to cut him off, and
yet to make even this his curse. The earth is always near us, we cannot
fly from it; so that, if this is made the executioner of divine wrath,
our punishment is unavoidable: it is sin, that is, the punishment of
sin, lying at the door. Cain found his punishment where he chose his
portion and set his heart. Two things we expect from the earth, and by
this curse both are denied to Cain and taken from him: sustenance and
settlement. (1.) Sustenance out of the earth is here withheld from him.
It is a curse upon him in his enjoyments, and particularly in his
calling: When thou tillest the ground, it shall not henceforth yield
unto thee its strength. Note, every creature is to us what God makes
it, a comfort or a cross, a blessing or a curse. If the earth yield not
her strength to us, we must therein acknowledge God's righteousness;
for we have not yielded our strength to him. The ground was cursed
before to Adam, but it was now doubly cursed to Cain. That part of it
which fell to his share, and of which he had the occupation, was made
unfruitful and uncomfortable to him by the blood of Abel. Note, the
wickedness of the wicked brings a curse upon all they do and all they
have (Deut. xxviii. 15, &c.), and this curse embitters all they have
and disappoints them in all they do. (2.) Settlement on the earth is
here denied him: A fugitive and a vagabond shalt thou be in the earth.
By this he was condemned, [1.] To perpetual disgrace and reproach among
men. It should be ever looked upon as a scandalous thing to harbour
him, converse with him, or show him any countenance. And justly was a
man that had divested himself of all humanity abhorred and abandoned by
all mankind, and made infamous. [2.] To perpetual disquietude and
horror in his own mind. His own guilty conscience should haunt him
wherever he went, and make him Magormissabib, a terror round about.
What rest can those find, what settlement, that carry their own
disturbance with them in their bosoms wherever they go? Those must
needs be fugitives that are thus tossed. There is not a more restless
fugitive upon earth than he that is continually pursued by his own
guilt, nor a viler vagabond than he that is at the beck of his own
lusts.
This was the sentence passed upon Cain; and even in this there was
mercy mixed, inasmuch as he was not immediately cut off, but had space
given him to repent; for God is long-suffering to us-ward, not willing
that any should perish.
Cain's Complaint. (b. c. 3875.)
13 And Cain said unto the Lord, My punishment is greater than I can
bear. 14 Behold, thou hast driven me out this day from the face of
the earth; and from thy face shall I be hid; and I shall be a fugitive
and a vagabond in the earth; and it shall come to pass, that every one
that findeth me shall slay me. 15 And the Lord said unto him,
Therefore whosoever slayeth Cain, vengeance shall be taken on him
sevenfold. And the Lord set a mark upon Cain, lest any finding him
should kill him.
We have here a further account of the proceedings against Cain.
I. Here is Cain's complaint of the sentence passed upon him, as hard
and severe. Some make him to speak the language of despair, and read
it, My iniquity is greater than that it may be forgiven; and so what he
says is a reproach and affront to the mercy of God, which those only
shall have the benefit of that hope in it. There is forgiveness with
the God of pardons for the greatest sins and sinners; but those forfeit
it who despair of it. Just now Cain made nothing of his sin, but now he
is in the other extreme: Satan drives his vassals from presumption to
despair. We cannot think too ill of sin, provided we do not think it
unpardonable. But Cain seems rather to speak the language of
indignation: My punishment is greater than I can bear; and so what he
says is a reproach and affront to the justice of God, and a complaint,
not of the greatness of his sin, but of the extremity of his
punishment, as if this were disproportionable to his merits. Instead of
justifying God in the sentence, he condemns him, not accepting the
punishment of his iniquity, but quarrelling with it. Note, impenitent
unhumbled hearts are therefore not reclaimed by God's rebukes because
they think themselves wronged by them; and it is an evidence of great
hardness to be more concerned about our sufferings than about our sins.
Pharaoh's care was concerning this death only, not this sin (Exod. x.
17); so was Cain's here. He is a living man, and yet complains of the
punishment of his sin, Lam. iii. 39. He thinks himself rigorously dealt
with when really he is favourably treated; and he cries out of wrong
when he has more reason to wonder that he is out of hell. Woe unto him
that thus strives with his Maker, and enters into judgment with his
Judge. Now, to justify this complaint, Cain descants upon the sentence.
1. He sees himself excluded by it from the favour of his God, and
concludes that, being cursed, he is hidden from God's face, which is
indeed the true nature of God's curse; damned sinners find it so, to
whom it is said, Depart from me you cursed. Those are cursed indeed
that are forever shut out from God's love and care and from all hopes
of his grace. 2. He sees himself expelled from all the comforts of this
life, and concludes that, being a fugitive, he is, in effect, driven
out this day from the face of the earth. As good have no place on earth
as not have a settled place. Better rest in the grave than not rest at
all. 3. He sees himself excommunicated by it, and cut off from the
church, and forbidden to attend on public ordinances. His hands being
full of blood, he must bring no more vain oblations, Isa. i. 13, 15.
Perhaps this he means when he complains that he is driven out from the
face of the earth; for being shut out of the church, which none had yet
deserted, he was hidden from God's face, being not admitted to come
with the sons of God to present himself before the Lord. 4. He seen
himself exposed by it to the hatred and ill-will of all mankind: It
shall come to pass that every one that finds me shall slay me. Wherever
he wanders, he goes in peril of his life, at least he thinks so; and,
like a man in debt, thinks every one he meets a bailiff. There were
none alive but his near relations; yet even of them he is justly afraid
who had himself been so barbarous to his brother. Some read it,
Whatsoever finds me shall slay me; not only, "Whosoever among men,"
but, "Whatsoever among all the creatures." Seeing himself thrown out of
God's protection, he sees the whole creation armed against him. Note,
unpardoned guilt fills men with continual terrors, Prov. xxviii. 1; Job
xv. 20, 21; Ps. liii. 5. It is better to fear and not sin than to sin
and then fear. Dr. Lightfoot thinks this word of Cain should be read as
a wish: Now, therefore, let it be that any that find me may kill me.
Being bitter in soul, he longs for death, but it comes not (Job iii.
20-22), as those under spiritual torments do, Rev. ix. 5, 6.
II. Here is God's confirmation of the sentence; for when he judges he
will overcome, v. 15. Observe, 1. How Cain is protected in wrath by
this declaration, notified, we may suppose, to all that little world
which was then in being: Whosoever slayeth Cain, vengeance shall be
taken on him seven-fold, because thereby the sentence he was under
(that he should be a fugitive and a vagabond) would be defeated.
Condemned prisoners are under the special protection of the law; those
that are appointed sacrifices to public justice must not be sacrificed
to private revenge. God having said in Cain's case, Vengeance is mine,
I will repay, it would have been a daring usurpation for any man to
take the sword out of God's hand, a contempt put upon an express
declaration of God's mind, and therefore avenged seven-fold. Note, God
has wise and holy ends in protecting and prolonging the lives even of
very wicked men. God deals with some according to that prayer, Slay
them not, lest my people forget; scatter them by thy power, Ps. lix.
11. Had Cain been slain immediately, he would have been forgotten
(Eccl. viii. 10); but now he lives a more fearful and lasting monument
of God's justice, hanged in chains, as it were. 2. How he is marked in
wrath: The Lord set a mark upon Cain, to distinguish him from the rest
of mankind and to notify that he was the man that murdered his brother,
whom nobody must hurt, but everybody must hoot at. God stigmatized him
(as some malefactors are burnt in the cheek), and put upon him such a
visible and indelible mark of infamy and disgrace as would make all
wise people shun him, so that he could not be otherwise than a fugitive
and a vagabond, and the off-scouring of all things.
The Family of Cain. (b. c. 3875.)
16 And Cain went out from the presence of the Lord, and dwelt in the
land of Nod, on the east of Eden. 17 And Cain knew his wife; and she
conceived, and bare Enoch: and he builded a city, and called the name
of the city, after the name of his son, Enoch. 18 And unto Enoch was
born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and
Methusael begat Lamech.
We have here a further account of Cain, and what became of him after he
was rejected of God.
I. He tamely submitted to that part of his sentence by which he was
hidden from God's face; for (v. 16) he went out from the presence of
the Lord, that is, he willingly renounced God and religion, and was
content to forego its privileges, so that he might not be under its
precepts. He forsook Adam's family and altar, and cast off all
pretensions to the fear of God, and never came among good people, nor
attended on God's ordinances, any more. Note, hypocritical professors,
that have dissembled and trifled with God Almighty, are justly left to
themselves, to do something that is grossly scandalous, and so to throw
off that form of godliness to which they have been a reproach, and
under colour of which they have denied the power of it. Cain went out
now from the presence of the Lord, and we never find that he came into
it again, to his comfort. Hell is destruction from the presence of the
Lord, 2 Thess. i. 9. It is a perpetual banishment from the fountain of
all good. This is the choice of sinners; and so shall their doom be, to
their eternal confusion.
II. He endeavoured to confront that part of the sentence by which he
was made a fugitive and a vagabond; for,
1. He chose his land. He went and dwelt on the east of Eden, somewhere
distant from the place where Adam and his religious family resided,
distinguishing himself and his accursed generation from the holy seed,
his camp from the camp of the saints and the beloved city, Rev. xx. 9.
On the east of Eden, the cherubim were, with the flaming sword, ch.
iii. 24. There he chose his lot, as if to defy the terrors of the Lord.
But his attempt to settle was in vain; for the land he dwelt in was to
him the land of Nod (that is, of shaking or trembling), because of the
continual restlessness and uneasiness of his own spirit. Note, those
that depart from God cannot find rest any where else. After Cain went
out from the presence of the Lord, he never rested. Those that shut
themselves out of heaven abandon themselves to a perpetual trembling.
"Return therefore to thy rest, O my soul, to thy rest in God; else thou
art for ever restless."
2. He built a city for a habitation, v. 17. He was building a city, so
some read it, ever building it, but, a curse being upon him and the
work of his hands, he could not finish it. Or, as we read it, he built
a city, in token of a fixed separation from the church of God, to which
he had no thoughts of ever returning. This city was to be the
head-quarters of the apostasy. Observe here, (1.) Cain's defiance of
the divine sentence. God said he should be a fugitive and a vagabond.
Had he repented and humbled himself, this curse might have been turned
into a blessing, as that of the tribe of Levi was, that they should be
divided in Jacob and scattered in Israel; but his impenitent unhumbled
heart walking contrary to God, and resolving to fix in spite of heaven,
that which might have been a blessing was turned into a curse. (2.) See
what was Cain's choice, after he had forsaken God; he pitched upon a
settlement in this world, as his rest for ever. Those who looked for
the heavenly city chose, while on earth, to dwell in tabernacles; but
Cain, as one that minded not that city, built himself one on earth.
Those that are cursed of God are apt to seek their settlement and
satisfaction here below, Ps. xvii. 14. (3.) See what method Cain took
to defend himself against the terrors with which he was perpetually
haunted. He undertook this building, to divert his thoughts from the
consideration of his own misery, and to drown the clamours of a guilty
conscience with the noise of axes and hammers. Thus many baffle their
convictions by thrusting themselves into a hurry of worldly business.
(4.) See how wicked people often get the start of God's people, and
out-go them in outward prosperity. Cain and his cursed race dwell in a
city, while Adam and his blessed family dwell in tents. We cannot judge
of love or hatred by all that is before us, Eccl. ix. 1, 2.
3. His family also was built up. Here is an account of his posterity,
at least the heirs of his family, for seven generations. His son was
Enoch, of the same name, but not of the same character, with that holy
man that walked with God, ch. v. 22. Good men and bad may bear the same
names: but God can distinguish between Judas Iscariot and Judas not
Iscariot, John xiv. 22. The names of more of his posterity are
mentioned, and but just mentioned; not as those of the holy seed (ch.
v.), where we have three verses concerning each, whereas here we have
three or four in one verse. They are numbered in haste, as not valued
or delighted in, in comparison with God's chosen.
The Family of Lamech. (b. c. 3875.)
19 And Lamech took unto him two wives: the name of the one was Adah,
and the name of the other Zillah. 20 And Adah bare Jabal: he was the
father of such as dwell in tents, and of such as have cattle. 21 And
his brother's name was Jubal: he was the father of all such as handle
the harp and organ. 22 And Zillah, she also bare Tubal-cain, an
instructor of every artificer in brass and iron: and the sister of
Tubal-cain was Naamah.
We have here some particulars concerning Lamech, the seventh from Adam
in the line of Cain. Observe,
I. His marrying two wives. It was one of the degenerate race of Cain
who first transgressed that original law of marriage that two only
should be one flesh. Hitherto one man had but one wife at a time; but
Lamech took two. From the beginning it was not so. Mal. ii. 15; Matt.
xix. 5. See here, 1. Those who desert God's church and ordinances lay
themselves open to all manner of temptation. 2. When a bad custom is
begun by bad men sometimes men of better characters are, through
unwariness, drawn in to follow them. Jacob, David, and many others, who
were otherwise good men, were afterwards ensnared in this sin which
Lamech begun.
II. His happiness in his children, notwithstanding this. Though he
sinned, in marrying two wives, yet he was blessed with children by
both, and those such as lived to be famous in their generation, not for
their piety, no mention is made of this (for aught that appears they
were the heathen of that age), but for their ingenuity. They were not
only themselves men of business, but men that were serviceable to the
world, and eminent for the invention, or at least the improvement, of
some useful arts. 1. Jabal was a famous shepherd; he delighted much in
keeping cattle himself, and was so happy in devising methods of doing
it to the best advantage, and instructing others in them, that the
shepherds of those times, nay, the shepherds of after-times, called him
father; or perhaps, his children after him being brought up to the same
employment, the family was a family of shepherds. 2. Jubal was a famous
musician, and particularly an organist, and the first that gave rules
for the noble art or science of music. When Jabal had set them in a way
to be rich, Jubal put them in a way to be merry. Those that spend their
days in wealth will not be without the timbrel and harp, Job xxi. 12,
13. From his name, Jubal, probably the jubilee-trumpet was so called;
for the best music was that which proclaimed liberty and redemption.
Jabal was their Pan and Jubal their Apollo. 3. Tubal Cain was a famous
smith, who greatly improved the art of working in brass and iron, for
the service both of war and husbandry. He was their Vulcan. See here,
(1.) That worldly things are the only things that carnal wicked people
set their hearts upon and are most ingenious and industrious about. So
it was with this impious race of cursed Cain. Here were a father of
shepherds and a father of musicians, but not a father of the faithful.
Here was one to teach in brass and iron, but none to teach the good
knowledge of the Lord. Here were devices how to be rich, and how to be
mighty, and how to be merry, but nothing of God, nor of his fear and
service, among them. Present things fill the heads of most people. (2.)
That even those who are destitute of the knowledge and grace of God may
be endued with many excellent and useful accomplishments, which may
make them famous and serviceable in their generation. Common gifts are
given to bad men, while God chooses to himself the foolish things of
the world.
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye
wives of Lamech, hearken unto my speech: for I have slain a man to my
wounding, and a young man to my hurt. 24 If Cain shall be avenged
sevenfold, truly Lamech seventy and sevenfold.
By this speech of Lamech, which is here recorded, and probably was much
talked of in those times, he further appears to have been a wicked man,
as Cain's accursed race generally were. Observe, 1. How haughtily and
imperiously he speaks to his wives, as one that expected a mighty
regard and observance: Hear my voice, you wives of Lamech. No marvel
that he who had broken one law of marriage, by taking two wives, broke
another, which obliged him to be kind and tender to those he had taken,
and to give honour to the wife as to the weaker vessel. Those are not
always the most careful to do their own duty that are highest in their
demands of respect from others, and most frequent in calling upon their
relations to know their place and do their duty. 2. How bloody and
barbarous he was to all about him: I have slain, or (as it is in the
margin) I would slay a man in my wound, and a young man in my hurt. He
owns himself a man of a fierce and cruel disposition, that would lay
about him without mercy, and kill all that stood in his way; be it a
man, or a young man, nay, though he himself were in danger to be
wounded and hurt in the conflict. Some think, because (v. 24) he
compares himself with Cain, that he had murdered some of the holy seed,
the true worshippers of God, and that he acknowledged this to be the
wounding of his conscience and the hurt of his soul; and yet that, like
Cain, he continued impenitent, trembling and yet unhumbled. Or his
wives, knowing what manner of spirit he was of, how apt both to give
and to resent provocation, were afraid lest somebody or other would be
the death of him. "Never fear," says he, "I defy any man to set upon
me; whosoever does, let me alone to make my part good with him; I will
slay him, be he a man or a young man." Note, it is a common thing for
fierce and bloody men to glory in their shame (Phil. iii. 19), as if it
were both their safety and their honour that they care not how many
lives are sacrificed to their angry resentments, nor how much they are
hated, provided they may be feared. Oderint, dum metuant--Let them
hate, provided they fear. 3. How impiously he presumes even upon God's
protection in his wicked way, v. 24. He had heard that Cain should be
avenged seven-fold (v. 15), that is, that if any man should dare to
kill Cain he should be severely reckoned with and punished for so
doing, though Cain deserved to die a thousand deaths for the murder of
his brother, and hence he infers that if any one should kill him for
the murders he had committed God would much more avenge his death. As
if the special care God took to prolong and secure the life of Cain,
for special reasons peculiar to his case (and indeed for his sorer
punishment, as the beings of the damned are continued) were designed as
a protection to all murderers. Thus Lamech perversely argues, "If God
provided for the safety of Cain, much more for mine, who, though I have
slain many, yet never slew my own brother, and upon no provocation, as
he did." Note, the reprieve of some sinners, and the patience God
exercises towards them, are often abused to the hardening of others in
the like sinful ways, Eccl. viii. 11. But, though justice strike some
slowly, others cannot therefore be sure but that they may be taken away
with a swift destruction. Or, if God should bear long with those who
thus presume upon his forbearance, they do but hereby treasure up unto
themselves wrath against the day of wrath.
Now this is all we have upon record in scripture concerning the family
and posterity of cursed Cain, till we find them all cut off and
perishing in the universal deluge.
The Birth of Seth. (b. c. 3874.)
25 And Adam knew his wife again; and she bare a son, and called his
name Seth: For God, said she, hath appointed me another seed instead of
Abel, whom Cain slew. 26 And to Seth, to him also there was born a
son; and he called his name Enos: then began men to call upon the name
of the Lord.
This is the first mention of Adam in the story of this chapter. No
question, the murder of Abel, and the impenitence and apostasy of Cain,
were a very great grief to him and Eve, and the more because their own
wickedness did now correct them and their backslidings did reprove
them. Their folly had given sin and death entrance into the world; and
now they smarted by it, being, by means thereof, deprived of both their
sons in one day, ch. xxvii. 45. When parents are grieved by their
children's wickedness they should take occasion thence to lament that
corruption of nature which was derived from them, and which is the root
of bitterness. But here we have that which was a relief to our first
parents in their affliction.
I. God gave them to see the re-building of their family, which was
sorely shaken and weakened by that sad event. For, 1. They saw their
seed, another seed instead of Abel, v. 25. Observe God's kindness and
tenderness towards his people, in his providential dealings with them;
when he takes away one comfort from them, he gives them another instead
of it, which may prove a greater blessing to them than that was in
which they thought their lives were bound up. This other seed was he in
whom the church was to be built up and perpetuated, and he comes
instead of Abel, for the succession of confessors is the revival of the
martyrs and as it were the resurrection of God's slain witnesses. Thus
we are baptized for the dead (1 Cor. xv. 29), that is, we are, by
baptism, admitted into the church, for or instead of those who by
death, especially by martyrdom, are removed out of it; and we fill up
their room. Those who slay God's servants hope by this means to wear
out the saints of the Most High; but they will be deceived. Christ
shall still see his seed; God can out of stones raise up children for
him, and make the blood of the martyrs the seed of the church, whose
lands, we are sure, shall never be lost for want /f heirs. This son, by
a prophetic spirit, they called Seth (that is, set, settled, or
placed), because, in his seed, mankind should continue to the end of
time, and from him the Messiah should descend. While Cain, the head of
the apostasy, is made a wanderer, Seth, from whom the true church was
to come, is one fixed. In Christ and his church is the only true
settlement. 2. They saw their seed's seed, v. 26. To Seth was born a
son called Enos, that general name for all men, which bespeaks the
weakness, frailty, and misery, of man's state. The best men are most
sensible of these, both in themselves and their children. We are never
so settled but we must remind ourselves that we are frail.
II. God gave them to see the reviving of religion in their family: Then
began men to call upon the name of the Lord, v. 26. It is small comfort
to a good man to see his children's children, if he do not, withal, see
peace upon Israel, and those that come of him walking in the truth.
Doubtless God's name was called upon before, but now, 1. The
worshippers of God began to stir up themselves to do more in religion
than they had done; perhaps not more than had been done at first, but
more than had been done of late, since the defection of Cain. Now men
began to worship God, not only in their closets and families, but in
public and solemn assemblies. Or now there was so great a reformation
in religion that it was, as it were, a new beginning of it. Then may
refer, not to the birth of Enos, but to the whole foregoing story:
then, when men saw in Cain and Lamech the sad effects of sin by the
workings of natural conscience,--when they saw God's judgments upon sin
and sinners,--then they were so much the more lively and resolute in
religion. The worse others are the better we should be, and the more
zealous. 2. The worshippers of God began to distinguish themselves. The
margin reads it, Then began men to be called by the name of the Lord,
or to call themselves by it. Now that Cain and those that had deserted
religion had built a city, and begun to declare for impiety and
irreligion, and called themselves the sons of men, those that adhered
to God began to declare for him and his worship, and called themselves
the sons of God. Now began the distinction between professors and
profane, which has been kept up ever since, and will be while the world
stands.
__________________________________________________________________
G E N E S I S
CHAP. V.
This chapter is the only authentic history extant of the first age of
the world from the creation to the flood, containing (according to the
verity of the Hebrew text) 1656 years, as may easily be computed by the
ages of the patriarchs, before they begat that son through whom the
line went down to Noah. This is one of those which the apostle calls
"endless genealogies" (1 Tim. i. 4), for Christ, who was the end of the
Old-Testament law, was also the end of the Old-Testament genealogies;
towards him they looked, and in him they centered. The genealogy here
recorded is inserted briefly in the pedigree of our Saviour (Luke iii.
36-38), and is of great use to show that Christ was the "seed of the
woman" that was promised. We have here an account, I. Concerning Adam,
ver. 1-5. II. Seth, ver. 6-8. III. Enos, ver. 9-11. IV. Cainan, ver.
12-14. V. Mahalaleel, ver. 15-17. VI. Jared, ver. 18-20. VII. Enoch,
ver. 21-24. VIII. Methuselah, ver. 25-27. IX. Lamech and his son Noah,
ver. 28-32. All scripture, being given by inspiration of God, is
profitable, though not all alike profitable.
Genealogies. (b. c. 3852.)
1 This is the book of the generations of Adam. In the day that God
created man, in the likeness of God made he him; 2 Male and female
created he them; and blessed them, and called their name Adam, in the
day when they were created. 3 And Adam lived a hundred and thirty
years, and begat a son in his own likeness, after his image; and called
his name Seth: 4 And the days of Adam after he had begotten Seth were
eight hundred years: and he begat sons and daughters: 5 And all the
days that Adam lived were nine hundred and thirty years: and he died.
The first words of the chapter are the title or argument of the whole
chapter: it is the book of the generations of Adam; it is the list or
catalogue of the posterity of Adam, not of all, but only of the holy
seed who were the substance thereof (Isa. vi. 13), and of whom, as
concerning the flesh, Christ came (Rom. ix. 5), the names, ages, and
deaths, of those that were the successors of the first Adam in the
custody of the promise, and the ancestors of the second Adam. The
genealogy begins with Adam himself. Here is,
I. His creation, v. 1, 2, where we have a brief rehearsal of what was
before at large related concerning the creation of man. This is what we
have need frequently to hear of and carefully to acquaint ourselves
with. Observe here, 1. That God created man. Man is not his own maker,
therefore he must not be his own master; but the Author of his being
must be the director of his motions and the centre of them. 2. That
there was a day in which God created man. He was not from eternity, but
of yesterday; he was not the first-born, but the junior of the
creation. 3. That God made him in his own likeness, righteous and holy,
and therefore, undoubtedly, happy. Man's nature resembled the divine
nature more than that of any of the creatures of this lower world. 4.
That God created them male and female (v. 2), for their mutual comfort
as well as for the preservation and increase of their kind. Adam and
Eve were both made immediately by the hand of God, both made in God's
likeness; and therefore between the sexes there is not that great
distance and inequality which some imagine. 5. That God blessed them.
It is usual for parents to bless their children; so God, the common
Father, blessed his. But earthly parents can only beg a blessing; it is
God's prerogative to command it. It refers chiefly to the blessing of
increase, not excluding other blessings. 6. That he called their name
Adam. Adam signifies earth, red earth. Now, (1.) God gave him this
name. Adam had himself named the rest of the creatures, but he must not
choose his own name, lest he should assume some glorious pompous title.
But God gave him a name which would be a continual memorandum to him of
the meanness of his original, and oblige him to look unto the rock
whence he was hewn and the hole of the pit whence he was digged, Isa.
li. 1. Those have little reason to be proud who are so near akin to
dust. (2.) He gave this name both to the man and to the woman. Being at
first one by nature, and afterwards one by marriage, it was fit they
should both have the same name, in token of their union. The woman is
of the earth earthy as well as the man.
II. The birth of his son Seth, v. 3. He was born in the hundred and
thirtieth year of Adam's life; and probably the murder of Abel was not
long before. Many other sons and daughters were born to Adam, besides
Cain and Abel, before this; but no notice is taken of them, because an
honourable mention must be made of his name only in whose loins Christ
and the church were. But that which is most observable here concerning
Seth is that Adam begat him in his own likeness, after his image. Adam
was made in the image of God; but, when he was fallen and corrupt, he
begat a son in his own image, sinful and defiled, frail, mortal, and
miserable, like himself; not only a man like himself, consisting of
body and soul, but a sinner like himself, guilty and obnoxious,
degenerate and corrupt. Even the man after God's own heart owns himself
conceived and born in sin, Ps. li. 5. This was Adam's own likeness, the
reverse of that divine likeness in which Adam was made; but, having
lost it himself, he could not convey it to his seed. Note, grace does
not run in the blood, but corruption does. A sinner begets a sinner,
but a saint does not beget a saint.
III. His age and death. He lived, in all, nine hundred and thirty
years, and then he died, according to the sentence passed upon him, To
dust thou shalt return. Though he did not die in the day he ate
forbidden fruit, yet in that very day he became mortal. Then he began
to die; his whole life afterwards was but a reprieve, a forfeited
condemned life; nay, it was a wasting dying life: he was not only like
a criminal sentenced, but as one already crucified, that dies slowly
and by degrees.
6 And Seth lived a hundred and five years, and begat Enos: 7 And Seth
lived after he begat Enos eight hundred and seven years, and begat sons
and daughters: 8 And all the days of Seth were nine hundred and
twelve years: and he died. 9 And Enos lived ninety years, and begat
Cainan: 10 And Enos lived after he begat Cainan eight hundred and
fifteen years, and begat sons and daughters: 11 And all the days of
Enos were nine hundred and five years: and he died. 12 And Cainan
lived seventy years, and begat Mahalaleel: 13 And Cainan lived after
he begat Mahalaleel eight hundred and forty years, and begat sons and
daughters: 14 And all the days of Cainan were nine hundred and ten
years: and he died. 15 And Mahalaleel lived sixty and five years, and
begat Jared: 16 And Mahalaleel lived after he begat Jared eight
hundred and thirty years, and begat sons and daughters: 17 And all
the days of Mahalaleel were eight hundred ninety and five years: and he
died. 18 And Jared lived a hundred sixty and two years, and he begat
Enoch: 19 And Jared lived after he begat Enoch eight hundred years,
and begat sons and daughters: 20 And all the days of Jared were nine
hundred sixty and two years: and he died.
We have here all that the Holy Ghost thought fit to leave upon record
concerning five of the patriarchs before the flood, Seth, Enos, Cainan,
Mahalaleel, and Jared. There is nothing observable concerning any of
these particularly, though we have reason to think they were men of
eminence, both for prudence and piety, in their day: but in general,
I. Observe how largely and expressly their generations are recorded.
This matter, one would think, might have been delivered in fewer words;
but it is certain that there is not one idle word in God's books,
whatever there is in men's. It is thus plainly set down, 1. To make it
easy and intelligible to the meanest capacity. When we are informed how
old they were when they begat such a son, and how many years they lived
afterwards, a very little skill in arithmetic will enable a man to tell
how long they lived in all; yet the Holy Ghost sets down the sum total,
for the sake of those that have not even so much skill as this. 2. To
show the pleasure God takes in the names of his people. We found Cain's
generation numbered in haste (ch. iv. 18), but this account of the holy
seed is enlarged upon, and given in words at length, and not in
figures; we are told how long those lived that lived in God's fear, and
when those died that died in his favour; but as for others it is no
matter. The memory of the just is blessed, but the name of the wicked
shall rot.
II. Their life is reckoned by days (v. 8): All the days of Seth, and so
of the rest, which intimates the shortness of the life of man when it
is at the longest, and the quick revolution of our times on earth. If
they reckoned by days, surely we must reckon by hours, or rather make
that our frequent prayer (Ps. xc. 12), Teach us to number our days.
III. Concerning each of them, except Enoch, it is said, and he died. It
is implied in the numbering of the years of their life that their life,
when those years were numbered and finished, came to an end; and yet it
is still repeated, and he died, to show that death passed upon all men
without exception, and that it is good for us particularly to observe
and improve the deaths of others for our own edification. Such a one
was a strong healthful man, but he died; such a one was a great and
rich man, but he died; such a one was a wise politic man, but he died;
such a one was a very good man, perhaps a very useful man, but he died,
&c.
IV. That which is especially observable is that they all lived very
long; not one of them died till he had seen the revolution of almost
eight hundred years, and some of them lived much longer, a great while
for an immortal soul to be imprisoned in a house of clay. The present
life surely was not to them such a burden as commonly it is now, else
they would have been weary of it; nor was the future life so clearly
revealed then as it is now under the gospel, else they would have been
impatient to remove to it: long life to the pious patriarchs was a
blessing and made them blessings. 1. Some natural causes may be
assigned for their long life in those first ages of the world. It is
very probable that the earth was more fruitful, that the productions of
it were more strengthening, that the air was more healthful, and that
the influences of the heavenly bodies were more benign, before the
flood, than afterwards. Though man was driven out of paradise, yet the
earth itself was then paradisiacal--a garden in comparison with its
present wilderness-state: and some think that their great knowledge of
the creatures, and of their usefulness both for food and medicine,
together with their sobriety and temperance, contributed much to it;
yet we do not find that those who were intemperate, as many were (Luke
xvii. 27), were as short-lived as intemperate men generally are now. 2.
It must chiefly be resolved into the power and providence of God. He
prolonged their lives, both for the more speedy replenishing of the
earth and for the more effectual preservation of the knowledge of God
and religion, then, when there was no written word, but tradition was
the channel of its conveyance. All the patriarchs here, except Noah,
were born before Adam died; so that from him they might receive a full
and satisfactory account of the creation, paradise, the fall, the
promise, and those divine precepts which concerned religious worship
and a religious life: and, if any mistake arose, they might have
recourse to him while he lived, as to an oracle, for the rectifying of
it, and after his death to Methuselah, and others, that had conversed
with him: so great was the care of Almighty God to preserve in his
church the knowledge of his will and the purity of his worship.
Translation of Enoch. (b. c. 3017.)
21 And Enoch lived sixty and five years, and begat Methuselah: 22 And
Enoch walked with God after he begat Methuselah three hundred years,
and begat sons and daughters: 23 And all the days of Enoch were three
hundred sixty and five years: 24 And Enoch walked with God: and he
was not; for God took him.
The accounts here run on for several generations without any thing
remarkable, or any variation but of the names and numbers; but at
length there comes in one that must not be passed over so, of whom
special notice must be taken, and that is Enoch, the seventh from Adam:
the rest, we may suppose, did virtuously, but he excelled them all, and
was the brightest star of the patriarchal age. It is but little that is
recorded concerning him; but this little is enough to make his name
great, greater than the name of the other Enoch, who had a city called
by his name. Here are two things concerning him:--
I. His gracious conversation in this world, which is twice spoken of:
Enoch walked with God after he begat Methuselah (v. 22), and again,
Enoch walked with God, v. 24. Observe,
1. The nature of his religion and the scope and tenour of his
conversation: he walked with God, which denotes, (1.) True religion;
what is godliness, but walking with God? The ungodly and profane are
without God in the world, they walk contrary to him: but the godly walk
with God, which presupposes reconciliation to God, for two cannot walk
together except they be agreed (Amos iii. 3), and includes all the
parts and instances of a godly, righteous, and sober life. To walk with
God is to set God always before us, and to act as those that are always
under his eye. It is to live a life of communion with God both in
ordinances and providences. It is to make God's word our rule and his
glory our end in all our actions. It is to make it our constant care
and endeavour in every thing to please God, and nothing to offend him.
It is to comply with his will, to concur with his designs, and to be
workers together with him. It is to be followers of him as dear
children. (2.) Eminent religion. He was entirely dead to this world,
and did not only walk after God, as all good men do, but he walked with
God, as if he were in heaven already. He lived above the rate, not only
of other men, but of other saints: not only good in bad times, but the
best in good times. (3.) Activity in promoting religion among others.
Executing the priest's office is called walking before God, 1 Sam. ii.
30, 35, and see Zech. iii. 7. Enoch, it should seem, was a priest of
the most high God, and like Noah, who is likewise said to walk with
God, he was a preacher of righteousness, and prophesied of Christ's
second coming. Jude 14, Behold, the Lord cometh with his holy myriads.
Now the Holy Spirit, instead of saying, Enoch lived, says, Enoch walked
with God; for it is the life of a good man to walk with God. This was,
[1.] The business of Enoch's life, his constant care and work; while
others lived to themselves and the world, he lived to God. [2.] It was
the joy and support of his life. Communion with God was to him better
than life itself. To me to live is Christ, Phil. i. 21.
2. The date of his religion. It is said (v. 21), he lived sixty-five
years, and begat Methuselah; but (v. 22) he walked with God after he
begat Methuselah, which intimates that he did not begin to be eminent
for piety till about that time; at first he walked but as other men.
Great saints arrive at their eminence by degrees.
3. The continuance of his religion: he walked with God three hundred
years, as long as he continued in this world. The hypocrite will not
pray always; but the real saint that acts from a principle, and makes
religion his choice, will persevere to the end, and walk with God while
he lives, as one that hopes to live for ever with him, Ps. civ. 33.
II. His glorious removal to a better world. As he did not live like the
rest, so he did not die like the rest (v. 24): He was not, for God took
him; that is, as it is explained (Heb. xi. 5), He was translated that
he should not see death, and was not found, because God had translated
him. Observe,
1. When he was thus translated. (1.) What time of his life. It was when
he had lived but three hundred and sixty-five years (a year of years),
which, as men's ages went then, was in the midst of his days; for there
was none of the patriarchs before the flood that did not more than
double that age. But why did God take him so soon? Surely, because the
world, which had now grown corrupt, was not worthy of him, or because
he was so much above the world, and so weary of it, as to desire a
speedy removal out of it, or because his work was done, and done the
sooner for his minding it so closely. Note, God often takes those
soonest whom he loves best, and the time they lose on earth is gained
in heaven, to their unspeakable advantage. (2.) What time of the world.
It was when all the patriarchs mentioned in this chapter were living,
except Adam, who died fifty-seven years before, and Noah, who was born
sixty-nine years after; those two had sensible confirmations to their
faith other ways, but to all the rest, who were or might have been
witnesses of Enoch's translation, it was a sensible encouragement to
their faith and hope concerning a future state.
2. How his removal is expressed: He was not, for God took him. (1.) He
was not any longer in this world; it was not the period of his being,
but of his being here: he was not found, so the apostle explains it
from the LXX.; not found by his friends, who sought him as the sons of
the prophets sought Elijah (2 Kings ii. 17); not found by his enemies,
who, some think, were in quest of him, to put him to death in their
rage against him for his eminent piety. It appears by his prophecy that
there were then many ungodly sinners, who spoke hard speeches, and
probably did hard things too, against God's people (Jude 15), but God
hid Enoch from them, not under heaven, but in heaven. (2.) God took him
body and soul to himself in the heavenly paradise, by the ministry of
angels, as afterwards he took Elijah. He was changed, as those saints
will be that shall be found alive at Christ's second coming. Whenever a
good man dies God takes him, fetches him hence, and receives him to
himself. The apostle adds concerning Enoch that, before his
translation, he had this testimony, that he pleased God, and this was
the good report he obtained. Note, [1.] Walking with God pleases God.
[2.] We cannot walk with God so as to please him, but by faith. [3.]
God himself will put an honour upon those that by faith walk with him
so as to please him. He will own them now, and witness for them before
angels and men at the great day. Those that have not this testimony
before the translation, yet shall have it afterwards. [4.] Those whose
conversation in the world is truly holy shall find their removal out of
it truly happy. Enoch's translation was not only an evidence to faith
of the reality of a future state, and of the possibility of the body's
existing in glory in that state; but it was an encouragement to the
hope of all that walk with God that they shall be for ever with him:
signal piety shall be crowned with signal honours.
25 And Methuselah lived a hundred eighty and seven years, and begat
Lamech: 26 And Methuselah lived after he begat Lamech seven hundred
eighty and two years, and begat sons and daughters: 27 And all the
days of Methuselah were nine hundred sixty and nine years: and he died.
Concerning Methuselah observe, 1. The signification of his name, which
some think was prophetical, his father Enoch being a prophet.
Methuselah signifies, he dies, or there is a dart, or, a sending forth,
namely, of the deluge, which came the very year that Methuselah died.
If indeed his name was so intended and so explained, it was fair
warning to a careless world, a long time before the judgment came.
However, this is observable, that the longest liver that ever was
carried death in his name, that he might be reminded of its coming
surely, though it came slowly. 2. His age: he lived nine hundred and
sixty-nine years, the longest we read of that ever any man lived on
earth; and yet he died. The longest liver must die at last. Neither
youth nor age will discharge from that war, for that is the end of all
men: none can challenge life by long prescription, nor make that a plea
against the arrests of death. It is commonly supposed that Methuselah
died a little before the flood; the Jewish writers say, "seven days
before," referring to ch. vii. 10, and that he was taken away from the
evil to come, which goes upon this presumption, which is generally
received, that all the patriarchs mentioned in this chapter were holy
good men. I am loth to offer any surmise to the contrary; and yet I see
not that this can be any more inferred from their enrollment here among
the ancestors of Christ than that all those kings of Judah were so
whose names are recorded in his genealogy, many of whom, we are sure,
were much otherwise: and, if this be questioned, it may be suggested as
probable that Methuselah was himself drowned with the rest of the
world; for it is certain that he died that year.
Account of Noah. (b. c. 2448.)
28 And Lamech lived a hundred eighty and two years, and begat a son:
29 And he called his name Noah, saying, This same shall comfort us
concerning our work and toil of our hands, because of the ground which
the Lord hath cursed. 30 And Lamech lived after he begat Noah five
hundred ninety and five years, and begat sons and daughters: 31 And
all the days of Lamech were seven hundred seventy and seven years: and
he died. 32 And Noah was five hundred years old: and Noah begat Shem,
Ham, and Japheth.
Here we have the first mention of Noah, of whom we shall read much in
the following chapters. Observe,
I. His name, with the reason of it: Noah signifies rest; his parents
gave him that name, with a prospect of his being a more than ordinary
blessing to his generation: This same shall comfort us concerning our
work and toil of our hands, because of the ground which the Lord hath
cursed. Here is, 1. Lamech's complaint of the calamitous state of human
life. By the entrance of sin, and the entail of the curse for sin, our
condition has become very miserable: our whole life is spent in labour,
and our time filled up with continual toil. God having cursed the
ground, it is as much as some can do, with the utmost care and pains,
to fetch a hard livelihood out of it. He speaks as one fatigued with
the business of this life, and grudging that so many thoughts and
precious minutes, which otherwise might have been much better employed,
are unavoidably spent for the support of the body. 2. His comfortable
hopes of some relief by the birth of this son: This same shall comfort
us, which denotes not only the desire and expectation which parents
generally have concerning their children (that, when they grow up, they
will be comforts to them and helpers in their business, though they
often prove otherwise), but an apprehension and prospect of something
more. Very probably there were some prophecies that went before of him,
as a person that should be wonderfully serviceable to his generation,
which they so understood as to conclude that he was the promised seed,
the Messiah that should come; and then it intimates that a
covenant-interest in Christ as ours, and the believing expectation of
his coming, furnish us with the best and surest comforts, both in
reference to the wrath and curse of God which we have deserved and to
the toils and troubles of this present time of which we are often
complaining. "Is Christ ours? Is heaven ours? This same shall comfort
us."
II. His children, Shem, Ham, and Japheth. These Noah begat (the eldest
of these) when he was 500 years old. It should seem that Japheth was
the eldest (ch. x. 21), but Shem is put first because on him the
covenant was entailed, as appears by ch. ix. 26, where God is called
the Lord God of Shem. To him, it is probable, the birth-right was
given, and from him, it is certain, both Christ the head, and the
church the body, were to descend. Therefore he is called Shem, which
signifies a name, because in his posterity the name of God should
always remain, till he should come out of his loins whose name is above
every name; so that in putting Shem first Christ was, in effect, put
first, who in all things must have the pre-eminence.
__________________________________________________________________
G E N E S I S
CHAP. VI.
The most remarkable thing we have upon record concerning the old world
is the destruction of it by the universal deluge, the account of which
commences in this chapter, wherein we have, I. The abounding iniquity
of that wicked world, ver. 1-5, and ver. 11, 12. II. The righteous
God's just resentment of that abounding iniquity, and his holy
resolution to punish it, ver. 6, 7. III. The special favour of God to
his servant Noah. 1. In the character given of him, ver. 8-10. 2. In
the communication of God's purpose to him, ver. 13, 17. 3. In the
directions he gave him to make an ark for his own safety, ver. 14-16.
4. In the employing of him for the preservation of the rest of the
creatures, ver. 18-21. Lastly, Noah's obedience to the instructions
given him, ver. 22. And this concerning the old world is written for
our admonition, upon whom the ends of the new world have come.
Depravity of the World. (b. c. 2469.)
1 And it came to pass, when men began to multiply on the face of the
earth, and daughters were born unto them, 2 That the sons of God saw
the daughters of men that they were fair; and they took them wives of
all which they chose.
For the glory of God's justice, and for warning to a wicked world,
before the history of the ruin of the old world, we have a full account
of its degeneracy, its apostasy from God and rebellion against him. The
destroying of it was an act, not of an absolute sovereignty, but of
necessary justice, for the maintaining of the honour of God's
government. Now here we have an account of two things which occasioned
the wickedness of the old world:--1. The increase of mankind: Men began
to multiply upon the face of the earth. This was the effect of the
blessing (ch. i. 28), and yet man's corruption so abused and perverted
this blessing that it was turned into a curse. Thus sin takes occasion
by the mercies of God to be the more exceedingly sinful. Prov. xxix.
16, When the wicked are multiplied, transgression increaseth. The more
sinners the more sin; and the multitude of offenders emboldens men.
Infectious diseases are most destructive in populous cities; and sin is
a spreading leprosy. Thus in the New-Testament church, when the number
of the disciples was multiplied, there arose a murmuring (Acts vi. 1),
and we read of a nation that was multiplied, not to the increase of
their joy, Isa. ix. 3. Numerous families need to be well-governed, lest
they become wicked families. 2. Mixed marriages (v. 2): The sons of God
(that is, the professors of religion, who were called by the name of
the Lord, and called upon that name), married the daughters of men,
that is, those that were profane, and strangers to God and godliness.
The posterity of Seth did not keep by themselves, as they ought to have
done, both for the preservation of their own purity and in detestation
of the apostasy. They intermingled themselves with the excommunicated
race of Cain: They took them wives of all that they chose. But what was
amiss in these marriages? (1.) They chose only by the eye: They saw
that they were fair, which was all they looked at. (2.) They followed
the choice which their own corrupt affections made: they took all that
they chose, without advice and consideration. But, (3.) That which
proved of such bad consequence to them was that they married strange
wives, were unequally yoked with unbelievers, 2 Cor. vi. 14. This was
forbidden to Israel, Deut. vii. 3, 4. It was the unhappy occasion of
Solomon's apostasy (1 Kings xi. 1-4), and was of bad consequence to the
Jews after their return out of Babylon, Ezra ix. 1, 2. Note, professors
of religion, in marrying both themselves and their children, should
make conscience of keeping within the bounds of profession. The bad
will sooner debauch the good than the good reform the bad. Those that
profess themselves the children of God must not marry without his
consent, which they have not if they join in affinity with his enemies.
3 And the Lord said, My spirit shall not always strive with man, for
that he also is flesh: yet his days shall be a hundred and twenty
years.
This comes in here as a token of God's displeasure at those who married
strange wives; he threatens to withdraw from them his Spirit, whom they
had grieved by such marriages, contrary to their convictions: fleshly
lusts are often punished with spiritual judgments, the sorest of all
judgments. Or as another occasion of the great wickedness of the old
world; the Spirit of the Lord, being provoked by their resistance of
his motions, ceased to strive with them, and then all religion was soon
lost among them. This he warns them of before, that they might not
further vex his Holy Spirit, but by their prayers might stay him with
them. Observe in this verse,
I. God's resolution not always to strive with man by his Spirit. The
Spirit then strove by Noah's preaching (1 Pet. iii. 19, 20) and by
inward checks, but it was in vain with the most of men; therefore, says
God, He shall not always strive. Note, 1. The blessed Spirit strives
with sinners, by the convictions and admonitions of conscience, to turn
them from sin to God. 2. If the Spirit be resisted, quenched, and
striven against, though he strive long, he will not strive always, Hos.
iv. 17. 3. Those are ripening apace for ruin whom the Spirit of grace
has left off striving with.
II. The reason of this resolution: For that he also is flesh, that is,
incurably corrupt, and carnal, and sensual, so that it is labour lost
to strive with him. Can the Ethiopian change his skin? He also, that
is, All, one as well as another, they have all sunk into the mire of
flesh. Note, 1. It is the corrupt nature, and the inclination of the
soul towards the flesh, that oppose the Spirit's strivings and render
them ineffectual. 2. When a sinner has long adhered to that interest,
and sided with the flesh against the Spirit, the Spirit justly
withdraws his agency, and strives no more. None lose the Spirit's
strivings but those that have first forfeited them.
III. A reprieve granted, notwithstanding: Yet his days shall be one
hundred and twenty years; so long I will defer the judgment they
deserve, and give them space to prevent it by their repentance and
reformation. Justice said, Cut them down; but mercy interceded, Lord,
let them alone this year also; and so far mercy prevailed, that a
reprieve was obtained for six-score years. Note, the time of God's
patience and forbearance towards provoking sinners is sometimes long,
but always limited: reprieves are not pardons; though God bear a great
while, he will not bear always.
4 There were giants in the earth in those days; and also after that,
when the sons of God came in unto the daughters of men, and they bare
children to them, the same became mighty men which were of old, men of
renown. 5 And God saw that the wickedness of man was great in the
earth, and that every imagination of the thoughts of his heart was only
evil continually.
We have here a further account of the corruption of the old world. When
the sons of God had matched with the daughters of men, though it was
very displeasing to God, yet he did not immediately cut them off, but
waited to see what would be the issue of these marriages, and which
side the children would take after; and it proved (as usually it does),
that they took after the worst side. Here is,
I. The temptation they were under to oppress and do violence. They were
giants, and they were men of renown; they became too hard for all about
them, and carried all before them, 1. With their great bulk, as the
sons of Anak, Num. xiii. 33. 2. With their great name, as the king of
Assyria, Isa. xxxvii. 11. These made them the terror of the mighty in
the land of the living; and, thus armed, they daringly insulted the
rights of all their neighbours and trampled upon all that is just and
sacred. Note, those that have so much power over others as to be able
to oppress them have seldom so much power over themselves as not to
oppress; great might is a very great snare to many. This degenerate
race slighted the honour their ancestors had obtained by virtue and
religion, and made themselves a great name by that which was the
perpetual ruin of their good name.
II. The charge exhibited and proved against them, v. 5. The evidence
produced was incontestable. God saw it, and that was instead of a
thousand witnesses. God sees all the wickedness that is among the
children of men; it cannot be concealed from him now, and, if it be not
repented of, it shall not be concealed by him shortly. Now what did God
take notice of? 1. He observed that the streams of sin that flowed
along in men's lives, and the breadth and depth of those streams: He
saw that the wickedness of man was great in the earth. Observe the
connection of this with what goes before: the oppressors were mighty
men and men of renown; and, then, God saw that the wickedness of man
was great. Note, the wickedness of a people is great indeed when the
most notorious sinners are men of renown among them. Things are bad
when bad men are not only honoured notwithstanding their wickedness,
but honoured for their wickedness, and the vilest men exalted.
Wickedness is then great when great men are wicked. Their wickedness
was great, that is, abundance of sin was committed in all places, by
all sorts of people; and such sin as was in its own nature most gross,
and heinous, and provoking; it was committed daringly, and with a
defiance of heaven, nor was any care taken by those that had power in
their hands to restrain and punish it. This God saw. Note, all the sins
of sinners are known to God the Judge. Those that are most conversant
in the world, though they see much wickedness in it, yet they see but
little of that which is; but God sees all, and judges aright concerning
it, how great it is, nor can he be deceived in his judgment. 2. He
observed the fountain of sin that was in men's hearts. Any one might
see that the wickedness of man was great, for they declared their sin
as Sodom; but God's eye went further: He saw that every imagination of
the thoughts of his heart was only evil continually--a sad sight, and
very offensive to God's holy eye! This was the bitter root, the corrupt
spring: all the violence and oppression, all the luxury and wantonness,
that were in the world, proceeded from the corruption of nature; lust
conceived them, Jam. i. 15. See Matt. xv. 19. (1.) The heart was
naught; it was deceitful and desperately wicked. The principles were
corrupt, and the habits and dispositions evil. (2.) The thoughts of the
heart were so. Thought is sometimes taken for the settled judgment or
opinion, and this was bribed, and biased, and misled; sometimes it
signifies the workings of the fancy, and these were always either vain
or vile, either weaving the spider's web or hatching the cockatrice's
egg. (3.) The imagination of the thoughts of the heart was so, that is,
their designs and devices were wicked. They did not do evil through
mere carelessness, as those that walk at all adventures, not heeding
what they do; but they did evil deliberately and designedly, contriving
how to do mischief. It was bad indeed; for it was only evil,
continually evil, and every imagination was so. There was no good to be
found among them, no, not at any time: the stream of sin was full, and
strong, and constant; and God saw it; see Ps. xiv. 1-3.
Mankind Threatened with Destruction. (b. c. 2469.)
6 And it repented the Lord that he had made man on the earth, and it
grieved him at his heart. 7 And the Lord said, I will destroy man
whom I have created from the face of the earth; both man, and beast,
and the creeping thing, and the fowls of the air; for it repenteth me
that I have made them.
Here is, I. God's resentment of man's wickedness. He did not see it as
an unconcerned spectator, but as one injured and affronted by it; he
saw it as a tender father sees the folly and stubbornness of a
rebellious and disobedient child, which not only angers him, but
grieves him, and makes him wish he had been written childless. The
expressions here used are very strange: It repented the Lord that he
had made man upon the earth, that he had made a creature of such noble
powers and faculties, and had put him on this earth, which he built and
furnished on purpose to be a convenient, comfortable, habitation for
him; and it grieved him at his heart. These are expressions after the
manner of men, and must be understood so as not to reflect upon the
honour of God's immutability or felicity. 1. This language does not
imply any passion or uneasiness in God (nothing can create disturbance
to the Eternal Mind), but it expresses his just and holy displeasure
against sin and sinners, against sin as odious to his holiness and
against sinners as obnoxious to his justice. He is pressed by the sins
of his creatures (Amos ii. 13), wearied (Isa. xliii. 24), broken (Ezek.
vi. 9), grieved (Ps. cxv. 10), and here grieved to the heart, as men
are when they are wronged and abused by those they have been very kind
to, and therefore repent of their kindness, and wish they had never
fostered that snake in their bosom which now hisses in their face and
stings them to the heart. Does God thus hate sin? And shall we not hate
it? Has our sin grieved him to the heart? And shall we not be grieved
and pricked to the heart for it? O that this consideration may humble
us and shame us, and that we may look on him whom we have thus grieved,
and mourn! Zech. xii. 10. 2. It does not imply any change of God's
mind; for he is in one mind, and who can turn him? With him there is
not variableness. But it expressed a change of his way. When God had
made man upright, he rested and was refreshed (Exod. xxxi. 17), and his
way towards him was such as showed he was pleased with the work of his
own hands; but, now that man had apostatized, he could not do otherwise
than show himself displeased; so that the change was in man, not in
God. God repented that he had made man; but we never find him repenting
that he redeemed man (though that was a work of much greater expense),
because special and effectual grace is given to secure the great ends
of redemption; so that those gifts and callings are without repentance,
Rom. xi. 29.
II. God's resolution to destroy man for his wickedness, v. 7. Observe,
1. When God repented that he had made man, he resolved to destroy man.
Thus those that truly repent of sin will resolve, in the strength of
God's grace, to mortify sin and to destroy it, and so to undo what they
have done amiss. We do but mock God in saying that we are sorry for our
sin, and that it grieves us to the heart, if we continue to indulge it.
In vain do we pretend a change of our mind if we do not evidence it by
a change of our way. 2. He resolves to destroy man. The original word
is very significant: I will wipe off man from the earth (so some), as
dirt or filth is wiped off from a place which should be clean, and is
thrown to the dunghill, the proper place for it. See 2 Kings xxi. 13.
Those that are the spots of the places they live in are justly wiped
away by the judgments of God. I will blot out man from the earth (so
others), as those lines which displease the author are blotted out a
book, or as the name of a citizen is blotted out of the rolls of the
freemen, when he is dead or disfranchised. 3. He speaks of man as his
own creature even when he resolves upon his ruin: Man whom I have
created. "Though I have created him, this shall not excuse him," Isa.
xxvii. 11. He that made him will not save him; he that is our Creator,
if he be not our ruler, will be our destroyer. Or, "Because I have
created him, and he has been so undutiful and ungrateful to his
Creator, therefore I will destroy him:" those forfeit their lives that
do not answer the end of their living. 4. Even the brute-creatures were
to be involved in this destruction--Beasts, and creeping things, and
the fowls of the air. These were made for man, and therefore must be
destroyed with man; for it follows: It repenteth me that I have made
them; for the end of their creation also was frustrated. They were made
that man might serve and honour God with them; and therefore were
destroyed because he had served his lusts with them, and made them
subject to vanity. 5. God took up this resolution concerning man after
his Spirit had been long striving with him in vain. None are ruined by
the justice of God but those that hate to be reformed by the grace of
God.
8 But Noah found grace in the eyes of the Lord. 9 These are the
generations of Noah: Noah was a just man and perfect in his
generations, and Noah walked with God. 10 And Noah begat three sons,
Shem, Ham, and Japheth.
We have here Noah distinguished from the rest of the world, and a
peculiar mark of honour put upon him. 1. When God was displeased with
the rest of the world, he favoured Noah: But Noah found grace in the
eyes of the Lord, v. 8. This vindicates God's justice in his
displeasure against the world, and shows that he had strictly examined
the character of every person in it before he pronounced it universally
corrupt; for, there being one good man, he found him out, and smiled
upon him. It also magnifies his grace towards Noah that he was made a
vessel of God's mercy when all mankind besides had become the
generation of his wrath: distinguishing favours bring under peculiarly
strong obligations. Probably Noah did not find favour in the eyes of
men; they hated and persecuted him, because both by his life and
preaching he condemned the world. But he found grace in the eyes of the
Lord, and this was honour and comfort enough. God made more account of
Noah than of all the world besides, and this made him greater and more
truly honourable than all the giants that were in those days, who
became mighty men and men of renown. Let this be the summit of our
ambition, to find grace in the eyes of the Lord; herein let us labour,
that, present or absent, we may be accepted of him, 2 Cor. v. 9. Those
are highly favoured whom God favours. 2. When the rest of the world was
corrupt and wicked, Noah kept his integrity: These are the generations
of Noah (this is the account we have to give of him), Noah was a just
man, v. 9. This character of Noah comes in here either, (1.) As the
reason of God's favour to him; his singular piety qualified him for
singular tokens of God's loving-kindness. Those that would find grace
in the eyes of the Lord must be as Noah was and do as Noah did; God
loves those that love him: or, (2.) As the effect of God's favour to
him. It was God's good-will to him that produced this good work in him.
He was a very good man, but he was no better than the grace of God made
him, 1 Cor. xv. 10. Now observe his character. [1.] He was a just man,
that is, justified before God by faith in the promised seed; for he was
an heir of the righteousness which is by faith, Heb. xi. 7. He was
sanctified, and had right principles and dispositions implanted in him;
and he was righteous in his conversation, one that made conscience of
rendering to all their due, to God his due and to men theirs. Note,
none but a downright honest man can find favour with God. That
conversation which will be pleasing to God must be governed by
simplicity and godly sincerity, not by fleshly wisdom, 2 Cor. i. 12.
God has sometimes chosen the foolish things of the world, but he never
chose the knavish things of it. [2.] He was perfect, not with a sinless
perfection, but a perfection of sincerity; and it is well for us that
by virtue of the covenant of grace, upon the score of Christ's
righteousness, sincerity is accepted as our gospel perfection. [3.] He
walked with God, as Enoch had done before him. He was not only honest,
but devout; he walked, that is, he acted with God, as one always under
his eye. He lived a life of communion with God; it was his constant
care to conform himself to the will of God, to please him, and to
approve himself to him. Note, God looks down upon those with an eye of
favour who sincerely look up to him with an eye of faith. But, [4.]
That which crowns his character is that thus he was, and thus he did,
in his generation, in that corrupt degenerate age in which his lot was
cast. It is easy to be religious when religion is in fashion; but it is
an evidence of strong faith and resolution to swim against a stream to
heaven, and to appear for God when no one else appears for him: so Noah
did, and it is upon record, to his immortal honour.
Depravity of the World. (b. c. 2448.)
11 The earth also was corrupt before God, and the earth was filled with
violence. 12 And God looked upon the earth, and, behold, it was
corrupt; for all flesh had corrupted his way upon the earth.
The wickedness of that generation is here again spoken of, either as a
foil to Noah's piety--he was just and perfect, when all the earth was
corrupt; or as a further justification of God's resolution to destroy
the world, which he was now about to communicate to his servant Noah.
1. All kinds of sin was found among them, for it is said (v. 11) that
the earth was, (1.) Corrupt before God, that is, in the matters of
God's worship; either they had other gods before him, or they
worshipped him by images, or they were corrupt and wicked in despite
and contempt of God, daring him and defying him to his face. (2.) The
earth was also filled with violence and injustice towards men. There
was no order nor regular government; no man was safe in the possession
of that which he had the most clear and incontestable right to, no, not
the most innocent life; there was nothing but murders, rapes, and
rapine. Note, wickedness, as it is the shame of human nature, so it is
the ruin of human society. Take away conscience and the fear of God,
and men become beasts and devils to one another, like the fishes of the
sea, where the greater devour the less. Sin fills the earth with
violence, and so turns the world into a wilderness, into a cock-pit. 2.
The proof and evidence of it were undeniable; for God looked upon the
earth, and was himself an eye-witness of the corruption that was in it,
of which before, v. 5. The righteous Judge in all his judgments
proceeds upon the infallible certainty of his own omniscience, Ps.
xxxiii. 13. 3. That which most aggravated the matter was the universal
spreading of the contagion: All flesh had corrupted his way. It was not
some particular nations or cities that were thus wicked, but the whole
world of mankind were so; there was none that did good, no, not one
besides Noah. Note, when wickedness has become general and universal
ruin is not far off; while there is a remnant of praying people in a
nation, to empty the measure as it fills, judgments may be kept off a
great while; but when all hands are at work to pull down the fences by
sin, and none stand in the gap to make up the breach, what can be
expected but an inundation of wrath?
Prediction of the Deluge. (b. c. 2448.)
13 And God said unto Noah, The end of all flesh is come before me; for
the earth is filled with violence through them; and, behold, I will
destroy them with the earth. 14 Make thee an ark of gopher wood;
rooms shalt thou make in the ark, and shalt pitch it within and without
with pitch. 15 And this is the fashion which thou shalt make it of:
The length of the ark shall be three hundred cubits, the breadth of it
fifty cubits, and the height of it thirty cubits. 16 A window shalt
thou make to the ark, and in a cubit shalt thou finish it above; and
the door of the ark shalt thou set in the side thereof; with lower,
second, and third stories shalt thou make it. 17 And, behold, I, even
I, do bring a flood of waters upon the earth, to destroy all flesh,
wherein is the breath of life, from under heaven; and every thing that
is in the earth shall die. 18 But with thee will I establish my
covenant; and thou shalt come into the ark, thou, and thy sons, and thy
wife, and thy sons' wives with thee. 19 And of every living thing of
all flesh, two of every sort shalt thou bring into the ark, to keep
them alive with thee; they shall be male and female. 20 Of fowls
after their kind, and of cattle after their kind, of every creeping
thing of the earth after his kind, two of every sort shall come unto
thee, to keep them alive. 21 And take thou unto thee of all food that
is eaten, and thou shalt gather it to thee; and it shall be for food
for thee, and for them.
Here it appears indeed that Noah found grace in the eyes of the Lord.
God's favour to him was plainly intimated in what he said of him, v.
8-10, where his name is mentioned five times in five lines, when once
might have served to make the sense clear, as if the Holy Ghost took a
pleasure in perpetuating his memory; but it appears much more in what
he says to him in these verses--the informations and instructions here
given him.
I. God here makes Noah the man of his counsel, communicating to him his
purpose to destroy this wicked world by water. As, afterwards, he told
Abraham his resolution concerning Sodom (ch. xviii. 17, Shall I hide
from Abraham?) so here "Shall I hide from Noah the thing that I do,
seeing that he shall become a great nation?" Note, the secret of the
Lord is with those that fear him (Ps. xxv. 14); it was with his
servants the prophets (Amos iii. 7), by a spirit of revelation,
informing them particularly of his purposes; it is with all believers
by a spirit of wisdom and faith, enabling them to understand and apply
the general declarations of the written word, and the warnings there
given. Now,
1. God told Noah, in general, that he would destroy the world (v. 13):
The end of all flesh has come before me; I will destroy them; that is,
the ruin of this wicked world is decreed and determined; it has come,
that is, it will come surely, and come quickly. Noah, it is likely, in
preaching to his neighbours, had warned them, in general, of the wrath
of God that they would bring upon themselves by their wickedness, and
now God seconds his endeavours by a particular denunciation of wrath,
that Noah might try whether this would work upon them. Hence observe,
(1.) That God confirmeth the words of his messengers, Isa. xliv. 26.
(2.) That to him that has, and uses what he has for the good of others,
more shall be given, more full instructions.
2. He told him, particularly, that he would destroy the world by a
flood of waters: And behold, I, even I, do bring a flood of waters upon
the earth, v. 17. God could have destroyed all mankind by the sword of
an angel, a flaming sword turning every way, as he destroyed all the
first-born of the Egyptians and the camp of the Assyrians; and then
there needed no more than to set a mark upon Noah and his family for
their preservation. But God chose to do it by a flood of waters, which
should drown the world. The reasons, we may be sure, were wise and
just, though to us unknown. God has many arrows in his quiver, and he
may use which he please: as he chooses the rod with which he will
correct his children, so he chooses the sword with which he will cut
off his enemies. Observe the manner of expression: "I, even I, do bring
a flood; I that am infinite in power, and therefore can do it, infinite
in justice, and therefore will do it." (1.) It intimates the certainty
of the judgment: I, even I, will do it. That cannot but be done
effectually which God himself undertakes the doing of. See Job xi. 10.
(2.) It intimates the tendency of it to God's glory and the honour of
his justice. Thus he will be magnified and exalted in the earth, and
all the world shall be made to know that he is the God to whom
vengeance belongs; methinks the expression here is somewhat like that,
Isa. i. 24, Ah, I will ease me of mine adversaries.
II. God here makes Noah the man of his covenant, another Hebrew
periphrasis of a friend (v. 18): But with thee will I establish my
covenant. 1. The covenant of providence, that the course of nature
shall be continued to the end of time, notwithstanding the interruption
which the flood would give to it. This promise was immediately made to
Noah and his sons, ch. ix. 8, &c. They were as trustees for all this
part of the creation, and a great honour was thereby put upon him and
his. 2. The covenant of grace, that God would be to him a God and that
out of his seed God would take to himself a people. Note, (1.) When God
makes a covenant, he establishes it, he makes it sure, he makes it
good; his are everlasting covenants. (2.) The covenant of grace has in
it the recompence of singular services, and the fountain and foundation
of all distinguishing favours; we need desire no more, either to make
up our losses for God or to make up a happiness for us in God, than to
have his covenant established with us.
III. God here makes Noah a monument of sparing mercy, by putting him in
a way to secure himself in the approaching deluge, that he might not
perish with the rest of the world: I will destroy them, says God, with
the earth, v. 13. "But make thee an ark; I will take care to preserve
thee alive." Note, singular piety shall be recompensed with
distinguishing salvations, which are in a special manner obliging. This
will add much to the honour and happiness of glorified saints, that
they shall be saved when the greatest part of the world is left to
perish. Now,
1. God directs Noah to make an ark, v. 14-16. This ark was like the
hulk of a ship, fitted not to sail upon the waters (there was no
occasion for that, when there should be no shore to sail to), but to
float upon the waters, waiting for their fall. God could have secured
Noah by the ministration of angels, without putting him to any care, or
pains, or trouble, himself; but he chose to employ him in making that
which was to be the means of his preservation, both for the trial of
his faith and obedience and to teach us that none shall be saved by
Christ but those only that work out their salvation. We cannot do it
without God, and he will not without us. Both the providence of God,
and the grace of God, own and crown the endeavours of the obedient and
diligent. God gave him very particular instructions concerning this
building, which could not but be admirably well fitted for the purpose
when Infinite Wisdom itself was the architect. (1.) It must be made of
gopher-wood. Noah, doubtless, knew what sort of wood that was, though
we now do not, whether cedar, or cypress, or what other. (2.) He must
make it three stories high within. (3.) He must divide it into cabins,
with partitions, places fitted for the several sorts of creatures, so
as to lose no room. (4.) Exact dimensions were given him, that he might
make it proportionable, and might have room enough in it to answer the
intention and no more. Note, those that work for God must take their
measures from him and carefully observe them. Note, further, it is fit
that he who appoints us our habitation should fix the bounds and limits
of it. (5.) He must pitch it within and without--without, to shed off
the rain, and to prevent the water from soaking in--within, to take
away the bad smell of the beasts when kept close. Observe, God does not
bid him paint it, but pitch it. If God gives us habi/tations that are
safe, and warm, and wholesome, we are bound to be thankful, though they
are not magnificent or nice. (6.) He must make a little window towards
the top, to let in light, and (some think) that through that window he
might behold the desolations to be made in the earth. (7.) He must make
a door in the side of it, by which to go in and out.
2. God promises Noah that he and his shall be preserved alive in the
ark (v. 18): Thou shalt come into the ark. Note, what we do in
obedience to God, we ourselves are likely to have the comfort and
benefit of. If thou be wise, thou shalt be wise for thyself. Nor was he
himself only saved in the ark, but his wife, and his sons, and his
sons' wives. Observe, (1.) The care of good parents; they are
solicitous not only for their own salvation, but for the salvation of
their families, and especially their children. (2.) The happiness of
those children that have godly parents. Their parents' piety often
procures them temporal salvation, as here; and it furthers them in the
way to eternal salvation, if they improve the benefit of it.
IV. God here makes Noah a great blessing to the world, and herein makes
him an eminent type of the Messiah, though not the Messiah himself, as
his parents expected, ch. v. 29. 1. God made him a preacher to the men
of that generation. As a watchman, he received the word from God's
mouth, that he might give them warning, Ezek. iii. 17. Thus, while the
long-suffering of God waited, by his Spirit in Noah, he preached to the
old world, who, when Peter wrote, were spirits in prison (1 Pet. iii.
18-20), and herein he was a type of Christ, who, in a land and age
wherein all flesh had corrupted their way, went about preaching
repentance and warning men of a deluge of wrath coming. 2. God made him
a saviour to the inferior creatures, to keep the several kinds of them
from perishing and being lost in the deluge, v. 19-21. This was a great
honour put upon him, that not only in him the race of mankind should be
kept up, and that from him should proceed a new world, the church, the
soul of the world, and Messiah, the head of that church, but that he
should be instrumental to preserve the inferior creatures, and so
mankind should in him acquire a new title to them and their service.
(1.) He was to provide shelter for them, that they might not be
drowned. Two of every sort, male and female, he must take with him into
the ark; and lest he should make any difficulty of gathering them
together, and getting them in, God promises (v. 20) that they shall of
their own accord come to him. He that makes the ox to know his owner
and his crib then made him know his preserver and his ark. (2.) He was
to provide sustenance for them, that they might not be starved, v. 21.
He must victual his ship according to the number of his crew, that
great family which he had now the charge of, and according to the time
appointed for his confinement. Herein also he was a type of Christ, to
whom it is owing that the world stands, by whom all things consist, and
who preserves mankind from being totally cut off and ruined by sin; in
him the holy seed is saved alive, and the creation rescued from the
vanity under which it groans. Noah saved those whom he was to rule, so
does Christ, Heb. v. 9.
22 Thus did Noah; according to all that God commanded him, so did he.
Noah's care and diligence in building the ark may be considered, 1. As
an effect of his faith in the word of God. God had told him he would
shortly drown the world; he believed it, feared the threatened deluge,
and, in that fear, prepared the ark. Note, we ought to mix faith with
the revelation God has made of his wrath against all ungodliness and
unrighteousness of men; the threatenings of the word are not false
alarms. Much might have been objected against the credibility of this
warning given to Noah. "Who could believe that the wise God, who made
the world, should so soon unmake it again, that he who had drawn the
waters off the dry land (ch. i. 9, 10) should cause them to cover it
again? How would this be reconciled with the mercy of God, which is
over all his works, especially that the innocent creatures should die
for man's sin? Whence could water be had sufficient to deluge the
world? And, if it must be so, why should notice be given of it to Noah
only?" But Noah's faith triumphed over all these corrupt reasonings. 2.
As an act of obedience to the command of God. Had he consulted with
flesh and blood, many objections would have been raised against it. To
rear a building, such a one as he never saw, so large, and of such
exact dimensions, would put him upon a great deal of care, and labour,
and expense. It would be a work of time; the vision was for a great
while to come. His neighbours would ridicule him for his credulity, and
he would be the song of the drunkards; his building would be called
Noah's folly. If the worst came to the worst, as we say, each would
fare as well as his neighbours. But these, and a thousand such
objections, Noah by faith got over. His obedience was ready and
resolute: Thus did Noah, willingly and cheerfully, without murmuring
and disputing. God says, Do this, and he does it. It was also punctual
and persevering: he did all exactly according to the instructions given
him, and, having begun to build, did not leave off till he had finished
it; so did he, and so must we do. 3. As an instance of wisdom for
himself, thus to provide for his own safety. He feared the deluge, and
therefore prepared the ark. Note, when God gives warning of approaching
judgments, it is our wisdom and duty to provide accordingly. See Exod.
ix. 20, 21; Ezek. iii. 18. We must prepare to meet the Lord in his
judgments on earth, flee to his name as a strong tower (Prov. xviii.
10), enter into our chambers (Isa. xxvi. 20, 21), especially prepare to
meet him at death and in the judgment of the great day, build upon
Christ the Rock (Matt. vii. 24), go into Christ the Ark. 4. As intended
for warning to a careless world; and it was fair warning of the deluge
coming. Every blow of his axes and hammers was a call to repentance, a
call to them to prepare arks too. But, since by it he could not
convince the world, by it he condemned the world, Heb. xi. 7.
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G E N E S I S
CHAP. VII.
In this chapter we have the performance of what was foretold in the
foregoing chapter, both concerning the destruction of the old world and
the salvation of Noah; for we may be sure that no word of God shall
fall to the ground. There we left Noah busy about his ark, and full of
care to get it finished in time, while the rest of his neighbours were
laughing at him for his pains. Now here we see what was the end
thereof, the end of his care and of their carelessness. And this famous
period of the old world gives us some idea of the state of things when
the world that now is shall be destroyed by fire, as that was by water.
See 2 Pet. iii. 6, 7. We have, in this chapter, I. God's gracious call
to Noah to come into the ark (ver. 1), and to bring the creatures that
were to be preserved alive along with him (ver. 2, 3), in consideration
of the deluge at hand, ver. 4. II. Noah's obedience to this heavenly
vision, ver. 5. When he was six hundred years old, he came with his
family into the ark (ver. 6, 7), and brought the creatures along with
him (ver. 8, 9), an account of which is repeated (ver. 13-16), to which
is added God's tender care to shut him in. III. The coming of the
threatened deluge (ver. 10); the causes of it (ver. 11, 12): the
prevalency of it, ver. 17-20. IV. The dreadful desolations that were
made by it in the death of every living creature upon earth, except
those that were in the ark, ver. 21-23. V. The continuance of it in
full sea, before it began to ebb, one hundred and fifty days, ver. 24.
Noah Invited into the Ark. (b. c. 2349.)
1 And the Lord said unto Noah, Come thou and all thy house into the
ark; for thee have I seen righteous before me in this generation. 2
Of every clean beast thou shalt take to thee by sevens, the male and
his female: and of beasts that are not clean by two, the male and his
female. 3 Of fowls also of the air by sevens, the male and the
female; to keep seed alive upon the face of all the earth. 4 For yet
seven days, and I will cause it to rain upon the earth forty days and
forty nights; and every living substance that I have made will I
destroy from off the face of the earth.
Here is, I. A gracious invitation of Noah and his family into a place
of safety, now that the flood of waters was coming, v. 1.
1. The call itself is very kind, like that of a tender father to his
children, to come in doors, when he sees night or a storm coming: Come
thou, and all thy house, that small family that thou hast, into the
ark. Observe, (1.) Noah did not go into the ark till God bade him;
though he knew it was designed for his place of refuge, yet he waited
for a renewed command, and had it. It is very comfortable to follow the
calls of Providence, and to see God going before us in every step we
take. (2.) God does not bid him go into the ark, but come into it,
implying that God would go with him, would lead him into it, accompany
him in it, and in due time bring him safely out of it. Note, wherever
we are, it is very desirable to have the presence of God with us, for
this is all in all to the comfort of every condition. It was this that
made Noah's ark, which was a prison, to be to him not only a refuge,
but a palace. (3.) Noah had taken a great deal of pains to build the
ark, and now he was himself preserved alive in it. Note, what we do in
obedience to the command of God, and in faith, we ourselves shall
certainly have the comfort of, first or last. (4.) Not he only, but his
house also, his wife and children, are called with him into the ark.
Note, It is good to belong to the family of a godly man; it is safe and
comfortable to dwell under such a shadow. One of Noah's sons was Ham,
who proved afterwards a bad man, yet he was saved in the ark, which
intimates, [1.] That wicked children often fare the better for the sake
of their godly parents. [2.] That there is a mixture of bad with good
in the best societies on earth, and we are not to think it strange. In
Noah's family there was a Ham, and in Christ's family there was a
Judas. There is no perfect purity on this side heaven. (5.) This call
to Noah was a type of the call which the gospel gives to poor sinners.
Christ is an ark already prepared, in whom alone we can be safe when
death and judgment come. Now the burden of the song is, "Come, come;"
the word says, "Come;" ministers say, "Come;" the Spirit says, "Come,
come into the ark."
2. The reason for this invitation is a very honourable testimony to
Noah's integrity: For thee have I seen righteous before me in this
generation. Observe, (1.) Those are righteous indeed that are righteous
before God, that have not only the form of godliness by which they
appear righteous before men, who may easily be imposed upon, but the
power of it by which they approve themselves to God, who searches the
heart, and cannot be deceived in men's characters. (2.) God takes
notice of and is pleased with those that are righteous before him: Thee
have I seen. In a world of wicked people God could see one righteous
Noah; that single grain of wheat could not be lost, no, not in so great
a heap of chaff. The Lord knows those that are his. (3.) God, that is a
witness to, will shortly be a witness for, his people's integrity; he
that sees it will proclaim it before angels and men, to their immortal
honour. Those that obtain mercy to be righteous shall obtain witness
that they are righteous. (4.) God is, in a special manner, pleased with
those that are good in bad times and places. Noah was therefore
illustriously righteous, because he was so in that wicked and
adulterous generation. (5.) Those that keep themselves pure in times of
common iniquity God will keep safe in times of common calamity; those
that partake not with others in their sins shall not partake with them
in their plagues; those that are better than others are, even in this
life, safer than others, and it is better with them.
II. Here are necessary orders given concerning the brute-creatures that
were to be preserved alive with Noah in the ark, v. 2, 3. They were not
capable of receiving the warning and directions themselves, as man was,
who herein is taught more than the beasts of the earth, and made wiser
than the fowls of heaven--that he is endued with the power of
foresight; therefore man is charged with the care of them: being under
his dominion, they must be under his protection; and, though he could
not secure every individual, yet he must carefully preserve every
species, that no tribe, no, not the least considerable, might entirely
perish out of the creation. Observe in this, 1. God's care for man, for
his comfort and benefit. We do not find that Noah was solicitous of
himself about this matter; but God consults our happiness more than we
do ourselves. Though God saw that the old world was very provoking, and
foresaw that the new one would be little better, yet he would preserve
the brute creatures for man's use. Doth God take care for oxen? 1 Cor.
ix. 9. Or was it not rather for man's sake that this care was taken? 2.
Even the unclean beasts, which were least valuable and profitable, were
preserved alive in the ark; for God's tender mercies are over all his
works, and not over those only that are of most eminence and use. 3.
Yet more of the clean were preserved than of the unclean. (1.) Because
the clean were most for the service of man; and therefore, in favour to
him, more of them were preserved and are still propagated. Thanks be to
God, there are not herds of lions as there are of oxen, nor flocks of
tigers as there are of sheep. (2.) Because the clean were for sacrifice
to God; and therefore, in honour to him, more of them were preserved,
three couple for breed, and the odd seventh for sacrifice, ch. viii.
20. God gives us six for one in earthly things, as in the distribution
of the days of the week, that in spiritual things we should be all for
him. What is devoted to God's honour, and used in his service, is
particularly blessed and increased.
III. Here is notice given of the now imminent approach of the flood:
Yet seven days, and I will cause it to rain, v. 4. 1. "It shall be
seven days yet, before I do it." After the hundred and twenty years had
expired, God grants them a reprieve of seven days longer, both to show
how slow he is to anger and that punishing work is his strange work,
and also to give them some further space for repentance: but all in
vain; these seven days were trifled away, after all the rest; they
continued secure and sensual until the day that the flood came. 2. "It
shall be but seven days." While Noah told them of the judgment at a
distance, they were tempted to put off their repentance, because the
vision was for a great while to come; but now he is ordered to tell
them that it is at the door, that they have but one week more to turn
them in, but one sabbath more to improve, to see if that will now, at
last, awaken them to consider the things that belong to their peace,
which otherwise will soon be hidden from their eyes. But it is common
for those that have been careless of their souls during the years of
their health, when they have looked upon death at a distance, to be as
careless during the days, the seven days, of their sickness, when they
see it approaching, their hearts being hardened by the deceitfulness of
sin.
The Deluge. (b. c. 2349.)
5 And Noah did according unto all that the Lord commanded him. 6 And
Noah was six hundred years old when the flood of waters was upon the
earth. 7 And Noah went in, and his sons, and his wife, and his sons'
wives with him, into the ark, because of the waters of the flood. 8
Of clean beasts, and of beasts that are not clean, and of fowls, and of
every thing that creepeth upon the earth, 9 There went in two and two
unto Noah into the ark, the male and the female, as God had commanded
Noah. 10 And it came to pass after seven days, that the waters of the
flood were upon the earth.
Here is Noah's ready obedience to the commands that God gave him.
Observe, 1. He went into the ark, upon notice that the flood would come
after seven days, though probably as yet there appeared no visible sign
of its approach, no cloud arising that threatened it, nothing done
towards it, but all continued serene and clear; for, as he prepared the
ark by faith in the warning given that the flood would come, so he went
into it by faith in this warning that it would come quickly, though he
did not see that the second causes had yet begun to work. In every step
he took, he walked by faith, and not by sense. During these seven days,
it is likely, he was settling himself and his family in the ark, and
distributing the creatures into their several apartments. This was the
conclusion of that visible sermon which he had long been preaching to
his careless neighbours, and which, one would think, might have
awakened them; but, not obtaining that desired end, it left their blood
upon their own heads. 2. He took all his family along with him, his
wife, to be his companion and comfort (though it should seem that,
after this, he had no children by her), his sons, and his sons' wives,
that by them not only his family, but the world of mankind, might be
built up. Observe, Though men were to be reduced to so small a number,
and it would be very desirable to have the world speedily repeopled,
yet Noah's sons were each of them to have but one wife, which
strengthens the argument against having many wives; for from the
beginning of this new world it was not so: as, at first, God made, so
now he kept alive, but one woman for one man. See Matt. xix. 4, 8. 3.
The brute creatures readily went in with him. The same hand that at
first brought them to Adam to be named now brought them to Noah to be
preserved. The ox now knew his owner, and the ass his protector's crib,
nay, even the wildest creatures flocked to it; but man had become more
brutish than the brutes themselves, and did not know, did not consider,
Isa. i. 3.
11 In the six hundredth year of Noah's life, in the second month, the
seventeenth day of the month, the same day were all the fountains of
the great deep broken up, and the windows of heaven were opened. 12
And the rain was upon the earth forty days and forty nights.
Here is, I. The date of this great event; this is carefully recorded,
for the greater certainty of the story.
1. It was in the 600th year of Noah's life, which, by computation,
appears to be 1656 years from the creation. The years of the old world
are reckoned, not by the reigns of the giants, but the lives of the
patriarchs; saints are of more account with God than princes. The
righteous shall be had in everlasting remembrance. Noah was now a very
old man, even as men's years went then. Note, (1.) The longer we live
in this world the more we see of the miseries and calamities of it; it
is therefore spoken of as the privilege of those that die young that
their eyes shall not see the evil which is coming, 2 Kings xxii. 20.
(2.) Sometimes God exercises his old servants with extraordinary trials
of obedient patience. The oldest of Christ's soldiers must not promise
themselves a discharge from their warfare till death discharge them.
Still they must gird on their harness, and not boast as though they had
put it off. As the year of the deluge is recorded, so,
2. We are told that it was in the second month, the seventeenth day of
the month, which is reckoned to be about the beginning of November; so
that Noah had had a harvest just before, from which to victual his ark.
II. The second causes that concurred to this deluge. Observe,
1. In the self-same day that Noah was fixed in the ark, the inundation
began. Note, (1.) Desolating judgments come not till God has provided
for the security of his own people; see ch. xix. 22, I can do nothing
till thou be come thither: and we find (Rev. vii. 3) that the winds are
held till the servants of God are sealed. (2.) When good men are
removed judgments are not far off; for they are taken away from the
evil to come, Isa. lvii. 1. When they are called into the chambers,
hidden in the grave, hidden in heaven, then God is coming out of his
place to punish, Isa. xxvi. 20, 21.
2. See what was done on that day, that fatal day to the world of the
ungodly. (1.) The fountains of the great deep were broken up. Perhaps
there needed no new creation of waters; what were already made to be,
in the common course of providence, blessings to the earth, were now,
by an extraordinary act of divine power, made the ruin of it. God has
laid up the deep in storehouses (Ps. xxxiii. 7), and now he broke up
those stores. As our bodies have in themselves those humours which,
when God pleases, become the seeds and springs of mortal diseases, so
the earth had in it bowels those waters which, at God's command, sprang
up and flooded it. God had, in the creation, set bars and doors to the
waters of the sea, that they might not return to cover the earth (Ps.
civ. 9; Job xxxviii. 9-11); and now he only removed those ancient
land-marks, mounds, and fences, and the waters of the sea returned to
cover the earth, as they had done at first, ch. i. 9. Note, All the
creatures are ready to fight against sinful man, and any of them is
able to be the instrument of his ruin, if God do but take off the
restraints by which they are held in during the day of God's patience.
(2.) The windows of heaven were opened, and the waters which were above
the firmament were poured out upon the world; those treasures which God
has reserved against the time of trouble, the day of battle and war,
Job xxxviii. 22, 23. The rain, which ordinarily descends in drops, then
came down in streams, or spouts, as they call them in the Indies, where
clouds have been often known to burst, as they express it there, when
the rain descends in a much more violent torrent than we have ever seen
in the greatest shower. We read (Job xxvi. 8) that God binds up the
waters in his thick clouds, and the cloud is not rent under them; but
now the bond was loosed, the cloud was rent, and such rains descended
as were never known before nor since, in such abundance and of such
continuance: the thick cloud was not, as ordinarily it is, wearied with
waterings (Job xxxvii. 11), that is, soon spent and exhausted; but
still the clouds returned after the rain, and the divine power brought
in fresh recruits. It rained, without intermission or abatement, forty
days and forty nights (v. 12), and that upon the whole earth at once,
not, as sometimes, upon one city and not upon another. God made the
world in six days, but he was forty days in destroying it; for he is
slow to anger: but, though the destruction came slowly and gradually,
yet it came effectually.
3. Now learn from this, (1.) That all the creatures are at God's
disposal, and that he makes what use he pleases of them, whether for
correction, or for his land, or for mercy, as Elihu speaks of the rain,
Job xxxvii. 12, 13. (2.) That God often makes that which should be for
our welfare to become a trap, Ps. lxix. 22. That which usually is a
comfort and benefit to us becomes, when God pleases, a scourge and a
plague to us. Nothing is more needful nor useful than water, both the
springs of the earth and the showers of heaven; and yet now nothing was
more hurtful, nothing more destructive: every creature is to us what
God makes it. (3.) That it is impossible to escape the righteous
judgments of God when they come against sinners with commission; for
God can arm both heaven and earth against them; see Job xx. 27. God can
surround men with the messengers of his wrath, so that, if they look
upwards, it is with horror and amazement, if they look to the earth,
behold, trouble and darkness, Isa. viii. 21, 22. Who then is able to
stand before God, when he is angry? (4.) In this destruction of the old
world by water God gave a specimen of the final destruction of the
world that now is by fire. We find the apostle setting the one of these
over against the other, 2 Pet. iii. 6, 7. As there are waters under the
earth, so Ætna, Vesuvius, and other volcanoes, proclaim to the world
that there are subterraneous fires too; and fire often falls from
heaven, many desolations are made by lightning; so that, when the time
predetermined comes, between these two fires the earth and all the
works therein shall be burnt up, as the flood was brought upon the old
world out of the fountains of the great deep and through the windows of
heaven.
13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth,
the sons of Noah, and Noah's wife, and the three wives of his sons with
them, into the ark; 14 They, and every beast after his kind, and all
the cattle after their kind, and every creeping thing that creepeth
upon the earth after his kind, and every fowl after his kind, every
bird of every sort. 15 And they went in unto Noah into the ark, two
and two of all flesh, wherein is the breath of life. 16 And they that
went in, went in male and female of all flesh, as God had commanded
him: and the Lord shut him in.
Here is repeated what was related before of Noah's entrance into the
ark, with his family and creatures that were marked for preservation.
Now,
I. It is thus repeated for the honour of Noah, whose faith and
obedience herein shone so brightly, by which he obtained a good report,
and who herein appeared so great a favourite of Heaven and so great a
blessing to this earth.
II. Notice is here taken of the beasts going in each after his kind,
according to the phrase used in the history of the creation (ch. i.
21-25), to intimate that just as many kinds as were created at first
were saved now, and no more; and that this preservation was as a new
creation: a life remarkably protected is, as it were, a new life.
III. Though all enmities and hostilities between the creatures ceased
for the present, and ravenous creatures were not only so mild and
manageable as that the wolf and the lamb lay down together, but so
strangely altered as that the lion did eat straw like an ox (Isa. xi.
6, 7), yet, when this occasion was over, the restraint was taken off,
and they were still of the same kind as ever; for the ark did not alter
their constitution. Hypocrites in the church, that externally conform
to the laws of that ark, may yet be unchanged, and then it will appear,
one time or other, what kind they are after.
IV. It is added (and the circumstance deserves our notice), The Lord
shut him in, v. 16. As Noah continued his obedience to God, so God
continued his care of Noah: and here it appeared to be a very
distinguishing care; for the shutting of this door set up a partition
wall between him and all the world besides. God shut the door, 1. To
secure him, and keep him safe in the ark. The door must be shut very
close, lest the waters should break in and sink the ark, and very fast,
lest any without should break it down. Thus God made up Noah, as he
makes up his jewels, Mal. iii. 17. 2. To exclude all others, and keep
them for ever out. Hitherto the door of the ark stood open, and if any,
even during the last seven days, had repented and believed, for aught I
know they might have been welcomed into the ark; but now the door was
shut, and they were cut off from all hopes of admittance: for God
shutteth, and none can open.
V. There is much of our gospel duty and privilege to be seen in Noah's
preservation in the ark. The apostle makes it a type of our baptism,
that is, our Christianity, 1 Pet. iii. 20, 21. Observe then, 1. It is
our great duty, in obedience to the gospel call, by a lively faith in
Christ, to come into that way of salvation which God has provided for
poor sinners. When Noah came into the ark, he quitted his own house and
lands; so must we quit our own righteousness and our worldly
possessions, whenever they come into competition with Christ. Noah
must, for a while, submit to the confinements and inconveniences of the
ark, in order to his preservation for a new world; so those that come
into Christ to be saved by him must deny themselves, both in sufferings
and services. 2. Those that come into the ark themselves should bring
as many as they can in with them, by good instructions, by persuasions,
and by a good example. What knowest thou, O man, but thou mayest thus
save thy wife (1 Cor. vii. 16), as Noah did his? There is room enough
in Christ for all comers. 3. Those that by faith come into Christ, the
ark, shall by the power of God be shut in, and kept as in a strong-hold
by the power of God, 1 Pet. i. 5. God put Adam into paradise, but he
did not shut him in, and so he threw himself out; but when he put Noah
into the ark he shut him in, and so when he brings a soul to Christ he
ensures its salvation: it is not in our own keeping, but in the
Mediator's hand. 4. The door of mercy will shortly be shut against
those that now make light of it. Now, knock and it shall be opened; but
the time will come when it shall not, Luke xiii. 25.
17 And the flood was forty days upon the earth; and the waters
increased, and bare up the ark, and it was lift up above the earth.
18 And the waters prevailed, and were increased greatly upon the earth;
and the ark went upon the face of the waters. 19 And the waters
prevailed exceedingly upon the earth; and all the high hills, that were
under the whole heaven, were covered. 20 Fifteen cubits upward did
the waters prevail; and the mountains were covered.
We are here told,
I. How long the flood was increasing--forty days, v. 17. The profane
world, who believed not that it would come, probably when it came
flattered themselves with hopes that it would soon abate and never come
to extremity; but still it increased, it prevailed. Note, 1. When God
judges he will overcome. If he begin, he will make an end; his way is
perfect, both in judgment and mercy. 2. The gradual approaches and
advances of God's judgments, which are designed to bring sinners to
repentance, are often abused to the hardening of them in their
presumption.
II. To what degree they increased: they rose so high that not only the
low flat countries were deluged, but to make sure work, and that none
might escape, the tops of the highest mountains were
overflowed--fifteen cubits, that is, seven yards and a half; so that in
vain was salvation hoped for from hills or mountains, Jer. iii. 23.
None of God's creatures are so high but his power can overtop them; and
he will make them know that wherein they deal proudly he is above them.
Perhaps the tops of the mountains were washed down by the strength of
the waters, which helped much towards the prevailing of the waters
above them; for it is said (Job xii. 15), He sends out the waters, and
they not only overflow, but overturn, the earth. Thus the refuge of
lies was swept away, and the waters overflowed the hiding-place of
those sinners (Isa. xxviii. 17), and in vain they fly to them for
safety, Rev. vi. 16. Now the mountains departed, and the hills were
removed, and nothing stood a man in stead but the covenant of peace,
Isa. liv. 10. There is no place on earth so high as to set men out of
the reach of God's judgments, Jer. xlix. 16; Obad. 3, 4. God's hand
will find out all his enemies, Ps. xxi. 8. Observe how exactly they are
fathomed (fifteen cubits), not by Noah's plummet, but by his knowledge
who weighs the waters by measure, Job xxviii. 25.
III. What became of Noah's ark when the waters thus increased: It was
lifted up above the earth (v. 17), and went upon the face of the
waters, v. 18. When all other buildings were demolished by the waters,
and buried under them, the ark alone subsisted. Observe, 1. The waters
which broke down every thing else bore up the ark. That which to
unbelievers is a savour of death unto death is to the faithful a savour
of life unto life. 2. The more the waters increased the higher the ark
was lifted up towards heaven. Thus sanctified afflictions are spiritual
promotions; and as troubles abound consolations much more abound.
21 And all flesh died that moved upon the earth, both of fowl, and of
cattle, and of beast, and of every creeping thing that creepeth upon
the earth, and every man: 22 All in whose nostrils was the breath of
life, of all that was in the dry land, died. 23 And every living
substance was destroyed which was upon the face of the ground, both
man, and cattle, and the creeping things, and the fowl of the heaven;
and they were destroyed from the earth: and Noah only remained alive,
and they that were with him in the ark. 24 And the waters prevailed
upon the earth a hundred and fifty days.
Here is, I. The general destruction of all flesh by the waters of the
flood. Come, and see the desolations which God makes in the earth (Ps.
xlvi. 8), and how he lays heaps upon heaps. Never did death triumph,
from its first entrance unto this day, as it did then. Come, and see
Death upon his pale horse, and hell following with him, Rev. vi. 7, 8.
1. All the cattle, fowl, and creeping things, died, except the few that
were in the ark. Observe how this is repeated: All flesh died, v. 21.
All in whose nostrils was the breath of life, of all that was on the
dry land, v. 22. Every living substance, v. 23. And why so? Man only
had done wickedly, and justly is God's hand against him; but these
sheep, what have they done? I answer, (1.) We are sure God did them no
wrong. He is the sovereign Lord of all life, for he is the sole
fountain and author of it. He that made them as he pleased might unmake
them when he pleased; and who shall say unto him, What doest thou? May
he not do what he will with his own, which were created for his
pleasure? (2.) God did admirably serve the purposes of his own glory by
their destruction, as well as by their creation. Herein his holiness
and justice were greatly magnified; by this it appears that he hates
sin, and is highly displeased with sinners, when even the inferior
creatures, because they are the servants of man and part of his
possession, and because they have been abused to be the servants of
sin, are destroyed with him. This makes the judgment the more
remarkable, the more dreadful, and, consequently, the more expressive
of God's wrath and vengeance. The destruction of the creatures was
their deliverance from the bondage of corruption, which deliverance the
whole creation now groans after, Rom. viii. 21, 22. It was likewise an
instance of God's wisdom. As the creatures were made for man when he
was made, so they were multiplied for him when he was multiplied; and
therefore, now that mankind was reduced to so small a number, it was
fit that the beasts should proportionably be reduced, otherwise they
would have had the dominion, and would have replenished the earth, and
the remnant of mankind that was left would have been overpowered by
them. See how God considered this in another case, Exod. xxiii. 29,
Lest the beast of the field multiply against thee.
2. All the men, women, and children, that were in the world (except
that were in the ark) died. Every man (v. 21 and v. 23), and perhaps
they were as many as are now upon the face of the earth, if not more.
Now, (1.) We may easily imagine what terror and consternation seized on
them when they saw themselves surrounded. Our Saviour tells us that
till the very day that the flood came they were eating and drinking
(Luke xvii. 26, 27); they were drowned in security and sensuality
before they were drowned in those waters, crying Peace, peace, to
themselves, deaf and blind to all divine warnings. In this posture
death surprised them, as 1 Sam. xxx. 16, 17. But O what an amazement
were they in then! Now they see and feel that which they would not
believe and fear, and are convinced of their folly when it is too late;
now they find no place for repentance, though they seek it carefully
with tears. (2.) We may suppose that they tried all ways and means
possible for their preservation, but all in vain. Some climb to the
tops of trees or mountains, and spin out their terrors there awhile.
But the flood reaches them, at last, and they are forced to die with
the more deliberation. Some, it is likely, cling to the ark, and now
hope that this may be their safety which they had so long made their
sport. Perhaps some get to the top of the ark, and hope to shift for
themselves there; but either they perish there for want of food, or, by
a speedier despatch, a dash of rain washes them off that deck. Others,
it may be, hoped to prevail with Noah for admission into the ark, and
pleaded old acquaintance, Have we not eaten and drunk in thy presence?
Hast thou not taught in our streets? "Yes," might Noah say, "that I
have, many a time, to little purpose. I called but you refused; you set
at nought all my counsel (Prov. i. 24, 25), and now it is not in my
power to help you: God has shut the door, and I cannot open it." Thus
it will be at the great day. Neither climbing high in an outward
profession, nor claiming relation to good people, will bring men to
heaven, Matt. vii. 22; xxv. 8, 9. Those that are not found in Christ,
the ark, are certainly undone, undone for ever; salvation itself cannot
save them. See Isa. x. 3. (3.) We may suppose that some of those that
perished in the deluge had themselves assisted Noah, or were employed
by him, in the building of the ark, and yet were not so wise as by
repentance to secure themselves a place in it. Thus wicked ministers,
though they may have been instrumental to help others to heaven, will
themselves be thrust down to hell.
Let us now pause awhile and consider this tremendous judgment! Let our
hearts meditate terror, the terror of this destruction. Let us see, and
say, It is a fearful thing to fall into the hands of the living God;
who can stand before him when he is angry? Let us see and say, It is an
evil thing, and a bitter, to depart from God. The sin of sinners will,
without repentance, be their ruin, first or last; if God be true, it
will. Though hand join in hand, yet the wicked shall not go unpunished.
The righteous God knows how to bring a flood upon the world of the
ungodly, 2 Pet. ii. 5. Eliphaz appeals to this story as a standing
warning to a careless world (Job xxii. 15, 16), Hast thou marked the
old way, which wicked men have trodden, who were cut down out of time,
and sent into eternity, whose foundation was overflown with the flood?
II. The special preservation of Noah and his family: Noah only remained
alive, and those that were with him in the ark, v. 23. Observe, 1. Noah
lives. When all about him were monuments of justice, thousands falling
on his right hand and ten thousands on his left, he was a monument of
mercy. Only with his eyes might he behold and see the reward of the
wicked, Ps. xci. 7, 8. In the floods of great waters, they did not come
nigh him, Ps. xxxii. 6. We have reason to think that, while the
long-suffering of God waited, Noah not only preached to, but prayed
for, that wicked world, and would have turned away the wrath; but his
prayers return into his own bosom, and are answered only in his own
escape, which is plainly referred to, Ezek. xiv. 14, Noah, Daniel, and
Job, shall but deliver their own souls. A mark of honour shall be set
on intercessors. 2. He but lives. Noah remains alive, and this is all;
he is, in effect, buried alive--cooped up in a close place, alarmed
with the terrors of the descending rain, the increasing flood, and the
shrieks and outcries of his perishing neighbours, his heart overwhelmed
with melancholy thoughts of the desolations made. But he comforts
himself with this, that he is in the way of duty and in the way of
deliverance. And we are taught (Jer. xlv. 4, 5) that when desolating
judgments are abroad we must not seek great nor pleasant things to
ourselves, but reckon it an unspeakable favour if we have our lives
given us for a prey.
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G E N E S I S
CHAP. VIII.
In the close of the foregoing chapter we left the world in ruins and
the church in straits; but in this chapter we have the repair of the
one and the enlargement of the other. Now the scene alters, and another
face of things begins to be presented to us, and the brighter side of
that cloud which there appeared so black and dark; for, though God
contend long, he will not contend for ever, nor be always wrath. We
have here, I. The earth made anew, by the recess of the waters, and the
appearing of the dry land, now a second time, and both gradual. 1. The
increase of the waters is stayed, ver. 1, 2. 2. They begin sensibly to
abate, ver. 3. 3. After sixteen days' ebbing, the ark rests, ver. 4. 4.
After sixty days' ebbing, the tops of the mountains appeared above
water, ver. 5. 5. After forty days' ebbing, and twenty days before the
mountains appeared, Noah began to send out his spies, a raven and a
dove, to gain intelligence, ver. 6-12. 6. Two months after the
appearing of the tops of the mountains, the waters had gone, and the
face of the earth was dry (ver. 13), though not dried so as to be fit
for man till almost two months after, ver. 14. II. Man placed anew upon
the earth, in which, 1. Noah's discharge and departure out of the ark,
ver. 15-19. 2. His sacrifice of praise, which he offered to God upon
his enlargement, ver. 20. 3. God's acceptance of his sacrifice, and the
promise he made thereupon not to drown the world again, ver. 21, 22.
And thus, at length, mercy rejoices against judgment.
The Earth Becomes Dry. (b. c. 2349.)
1 And God remembered Noah, and every living thing, and all the cattle
that was with him in the ark: and God made a wind to pass over the
earth, and the waters assuaged; 2 The fountains also of the deep and
the windows of heaven were stopped, and the rain from heaven was
restrained; 3 And the waters returned from off the earth continually:
and after the end of the hundred and fifty days the waters were abated.
Here is, I. An act of God's grace: God remembered Noah and every living
thing. This is an expression after the manner of men; for not any of
his creatures (Luke xii. 6), much less any of his people, are forgotten
of God, Isa. xlix. 15, 16. But, 1. The whole race of mankind, except
Noah and his family, was now extinguished, and driven into the land of
forgetfulness, to be remembered no more; so that God's remembering Noah
was the return of his mercy to mankind, of whom he would not make a
full end. It is a strange expression, Ezek. v. 13, When I have
accomplished my fury in them, I will be comforted. The demands of
divine justice had been answered by the ruin of those sinners; he had
eased him of his adversaries (Isa. i. 24), and now his spirit was
quieted (Zech. vi. 8), and he remembered Noah and every living thing.
He remembered mercy in wrath (Hab. iii. 2), remembered the days of old
(Isa. lxiii. 11), remembered the holy seed, and then remembered Noah.
2. Noah himself, though one that had found grace in the eyes of the
Lord, yet seemed to be forgotten in the ark, and perhaps began to think
himself so; for we do not find that God had told him how long he should
be confined and when he should be released. Very good men have
sometimes been ready to conclude themselves forgotten of God,
especially when their afflictions have been unusually grievous and
long. Perhaps Noah, though a great believer, yet when he found the
flood continuing so long after it might reasonably be presumed to have
done its work, was tempted to fear lest he that shut him in would keep
him in, and began to expostulate. How long wilt thou forget me? But at
length God returned in mercy to him, and this is expressed by
remembering him. Note, Those that remember God shall certainly be
remembered by him, how desolate and disconsolate soever their condition
may be. He will appoint them a set time and remember them, Job xiv. 13.
3. With Noah, God remembered every living thing; for, though his
delight is especially in the sons of men, yet he rejoices in all his
works, and hates nothing that he has made. He takes special care, not
only of his people's persons, but of their possessions--of them and all
that belongs to them. He considered the cattle of Nineveh, Jon. iv. 11.
II. An act of God's power over wind and water, both of which are at his
beck, though neither of them is under man's control. Observe,
1. He commanded the wind, and said to that, Go, and it went, in order
to the carrying off of the flood: God made a wind to pass over the
earth. See here, (1.) What was God's remembrance of Noah: it was his
relieving him. Note, Those whom God remembers he remembers effectually,
for good; he remembers us to save us, that we may remember him to serve
him. (2.) What a sovereign dominion God has over the winds. He has them
in his fist (Prov. xxx. 4) and brings them out of his treasuries, Ps.
cxxxv. 7. He sends them when, and whither, and for what purposes, he
pleases. Even stormy winds fulfil his word, Ps. cxlviii. 8. It should
seem, while the waters increased, there was no wind; for that would
have added to the toss of the ark; but now God sent a wind, when it
would not be so troublesome. Probably, it was a north wind, for that
drives away rain. However, it was a drying wind, such a wind as God
sent to divide the Red Sea before Israel, Exod. xiv. 21.
2. He remanded the waters, and said to them, Come, and they came. (1.)
He took away the cause. He sealed up the springs of those waters, the
fountains of the great deep, and the windows of heaven. Note, [1.] As
God has a key to open, so he has a key to shut up again, and to stay
the progress of judgments by stopping the causes of them: and the same
hand that brings the desolation must bring the deliverance; to that
hand therefore our eye must ever be. He that wounds is alone able to
heal. See Job xii. 14, 15. [2.] When afflictions have done the work for
which they are sent, whether killing work or curing work, they shall be
removed. God's word shall not return void, Isa. lv. 10, 11. (2.) Then
the effect ceased; not all at once, but by degrees: The waters abated
(v. 1), returned from off the earth continually, Heb. they were going
and returning (v. 3), which denotes a gradual departure. The heat of
the sun exhaled much, and perhaps the subterraneous caverns soaked in
more. Note, As the earth was not drowned in a day, so it was not dried
in a day. In the creation, it was but one day's work to clear the earth
from the waters that covered it, and to make it dry land; nay, it was
but half a day's work, ch. i. 9, 10. But, the work of creation being
finished, this work of providence was effected by the concurring
influence of second causes, yet thus enforced by the almighty power of
God. God usually works deliverance for his people gradually, that the
day of small things may not be despised, nor the day of great things
despaired of, Zech. iv. 10. See Prov. iv. 18.
4 And the ark rested in the seventh month, on the seventeenth day of
the month, upon the mountains of Ararat. 5 And the waters decreased
continually until the tenth month: in the tenth month, on the first day
of the month, were the tops of the mountains seen.
Here we have the effects and evidences of the ebbing of the waters. 1.
The ark rested. This was some satisfaction to Noah, to feel the house
he was in upon firm ground, and no longer movable. It rested upon a
mountain, whither it was directed, not by Noah's prudence (he did not
steer it), but by the wise and gracious providence of God, that it
might rest the sooner. Note, God has times and places of rest for his
people after their tossings; and many a time he provides for their
seasonable and comfortable settlement without their own contrivance and
quite beyond their own foresight. The ark of the church, though
sometimes tossed with tempests, and not comforted (Isa. liv. 11), yet
has its rests, Acts ix. 31. 2. The tops of the mountains were seen,
like little islands, appearing above the water. We must suppose that
they were seen by Noah and his sons; for there were none besides to see
them. It is probable that they had looked through the window of the ark
every day, like the longing mariners, after a tedious voyage, to see if
they could discover land, or as the prophet's servant (1 Kings xviii.
43, 44), and at length they spy ground, and enter the day of the
discovery in their journal. They felt ground above forty days before
they saw it, according to Dr. Lightfoot's computation, whence he infers
that, if the waters decreased proportionably, the ark drew eleven
cubits in water.
6 And it came to pass at the end of forty days, that Noah opened the
window of the ark which he had made: 7 And he sent forth a raven,
which went forth to and fro, until the waters were dried up from off
the earth. 8 Also he sent forth a dove from him, to see if the waters
were abated from off the face of the ground; 9 But the dove found no
rest for the sole of her foot, and she returned unto him into the ark,
for the waters were on the face of the whole earth: then he put forth
his hand, and took her, and pulled her in unto him into the ark. 10
And he stayed yet other seven days; and again he sent forth the dove
out of the ark; 11 And the dove came in to him in the evening; and,
lo, in her mouth was an olive leaf plucked off: so Noah knew that the
waters were abated from off the earth. 12 And he stayed yet other
seven days; and sent forth the dove; which returned not again unto him
any more.
We have here an account of the spies which Noah sent forth to bring him
intelligence from abroad, a raven and a dove. Observe here,
I. That though God had told Noah particularly when the flood would
come, even to a day (ch. vii. 4), yet he did not give him a particular
account by revelation at what times, and by what steps, it should go
away, 1. Because the knowledge of the former was necessary to his
preparing the ark, and settling himself in it; but the knowledge of the
latter would serve only to gratify his curiosity, and the concealing of
it from him would be the needful exercise of his faith and patience.
And, 2. He could not foresee the flood, but by revelation; but he
might, by ordinary means, discover the decrease of it, and therefore
God was pleased to leave him to the use of them.
II. That though Noah by faith expected his enlargement, and by patience
waited for it, yet he was inquisitive concerning it, as one that
thought it long to be thus confined. Note, Desires of release out of
trouble, earnest expectations of it, and enquiries concerning its
advances towards us, will very well consist with the sincerity of faith
and patience. He that believes does not make haste to run before God,
but he does make haste to go forth to meet him, Isa. xxviii. 16.
Particularly, 1. Noah sent forth a raven through the window of the ark,
which went forth, as the Hebrew phrase is, going forth and returning,
that is, flying about, and feeding on the carcases that floated, but
returning to the ark for rest; probably not in it, but upon it. This
gave Noah little satisfaction; therefore, 2. He sent forth a dove,
which returned the first time with no good news, but probably wet and
dirty; but, the second time, she brought an olive-leaf in her bill,
which appeared to be first plucked off, a plain indication that now the
trees, the fruit-trees, began to appear above water. Note here, (1.)
That Noah sent forth the dove the second time seven days after the
first time, and the third time was after seven days too; and probably
the first sending of her out was seven days after the sending forth of
the raven. This intimates that it was done on the sabbath day, which,
it should seem, Noah religiously observed in the ark. Having kept the
sabbath in a solemn assembly of his little church, he then expected
special blessings from heaven, and enquired concerning them. Having
directed his prayer, he looked up, Ps. v. 3. (2.) The dove is an emblem
of a gracious soul, which finding no rest for its foot, no solid peace
or satisfaction in this world, this deluged defiling world, returns to
Christ as to its ark, as to its Noah. The carnal heart, like the raven,
takes up with the world, and feeds on the carrions it finds there; but
return thou to thy rest, O my soul, to thy Noah, so the word is, Ps.
cxvi. 7. O that I had wings like a dove, to flee to him! Ps. lv. 6. And
as Noah put forth his hand, and took the dove, and pulled her in to
him, into the ark, so Christ will graciously preserve, and help, and
welcome, those that fly to him for rest. (3.) The olive-branch, which
was an emblem of peace, was brought, not by the raven, a bird of prey,
nor by a gay and proud peacock, but by a mild, patient, humble dove. It
is a dove-like disposition that brings into the soul earnests of rest
and joy. (4.) Some make these things an allegory. The law was first
sent forth like the raven, but brought no tidings of the assuaging of
the waters of God's wrath, with which the world of mankind was deluged;
therefore, in the fulness of time, God sent forth his gospel, as the
dove, in the likeness of which the Holy Spirit descended, and this
presents us with an olive-branch and brings in a better hope.
13 And it came to pass in the six hundredth and first year, in the
first month, the first day of the month, the waters were dried up from
off the earth: and Noah removed the covering of the ark, and looked,
and, behold, the face of the ground was dry. 14 And in the second
month, on the seven and twentieth day of the month, was the earth
dried.
Here is, 1. The ground dry (v. 13), that is, all the water carried off
it, which, upon the first day of the first month (a joyful
new-year's-day it was), Noah was himself an eye-witness of. He removed
the covering of the ark, not the whole covering, but so much as would
suffice to give him a prospect of the earth about it; and a most
comfortable prospect he had. For behold, behold and wonder, the face of
the ground was dry. Note, (1.) It is a great mercy to see ground about
us. Noah was more sensible of it than we are; for mercies restored are
much more affecting than mercies continued. (2.) The divine power which
now renewed the face of the earth can renew the face of an afflicted
troubled soul and of a distressed persecuted church. He can make dry
ground to appear even where it seemed to have been lost and forgotten,
Ps. xviii. 16. 2. The ground dried (v. 14), so as to be a fit
habitation for Noah. Observe, Though Noah saw the ground dry the first
day of the first month, yet God would not suffer him to go out of the
ark till the twenty-seventh day of the second month. Perhaps Noah,
being somewhat weary of his restraint, would have quitted the ark at
first; but God, in kindness to him, ordered him to stay so much longer.
Note, God consults our benefit rather than our desires; for he knows
what is good for us better than we do for ourselves, and how long it is
fit our restraints should continue and desired mercies should be
delayed. We would go out of the ark before the ground is dried: and
perhaps, if the door be shut, are ready to remove the covering, and to
climb up some other way; but we should be satisfied that God's time of
showing mercy is certainly the best time, when the mercy is ripe for us
and we are ready for it.
15 And God spake unto Noah, saying, 16 Go forth of the ark, thou, and
thy wife, and thy sons, and thy sons' wives with thee. 17 Bring forth
with thee every living thing that is with thee, of all flesh, both of
fowl, and of cattle, and of every creeping thing that creepeth upon the
earth; that they may breed abundantly in the earth, and be fruitful,
and multiply upon the earth. 18 And Noah went forth, and his sons,
and his wife, and his sons' wives with him: 19 Every beast, every
creeping thing, and every fowl, and whatsoever creepeth upon the earth,
after their kinds, went forth out of the ark.
Here is, I. Noah's dismission out of the ark, v. 15-17. Observe, 1.
Noah did not stir till God bade him. As he had a command to go into the
ark (ch. vii. 1), so, how tedious soever his confinement there was, he
would wait for a command to go out of it again. Note, We must in all
our ways acknowledge God, and set him before us in all our removes.
Those only go under God's protection that follow God's direction and
submit to his government. Those that steadily adhere to God's word as
their rule, and are guided by his grace as their principle, and take
hints from his providence to assist them in their application of
general directions to particular cases, may in faith see him guiding
their motions in their march through this wilderness. 2. Though God
detained him long, yet at last he gave him his discharge; for the
vision is for an appointed time, and at the end it shall speak, it
shall speak truth (Hab. ii. 3), it shall not lie. 3. God had said, Come
into the ark which he says, not, Come forth, but, Go forth, which
intimates that God, who went in with him, staid with him all the while,
till he sent him out safely; for he has said, I will not leave thee. 4.
Some observe that, when they were ordered into the ark, the men and the
women were mentioned separately (ch. vi. 18): Thou, and thy sons, and
thy wife, and thy sons' wives; hence they infer that, during the time
of mourning, they were apart, and their wives apart, Zech. xii. 12. But
now God did as it were new-marry them, sending out Noah and his wife
together, and his sons and their wives together, that they might be
fruitful and multiply. 5. Noah was ordered to bring the creatures out
with him, that having taken the care of feeding them so long, and been
at so much pains about them, he might have the honour of leading them
forth by their armies, and receiving their homage.
II. Noah's departure when he had his dismission. As he would not go out
without leave, so he would not, out of fear or humour, stay in when he
had leave, but was in all points observant of the heavenly vision.
Though he had been now a full year and ten days a prisoner in the ark,
yet when he found himself preserved there, not only for a new life, but
for a new world, he saw no reason to complain of his long confinement.
Now observe, 1. Noah and his family came out alive, though one of them
was a wicked Ham, whom, though he escaped the flood, God's justice
could have taken away by some other stroke. But they are all alive.
Note, When families have been long continued together, and no breaches
made among them, it must be looked upon as a distinguishing favour, and
attributed to the Lord's mercies. 2. Noah brought out all the creatures
that went in with him, except the raven and the dove, which, probably,
were ready to meet their mates at their coming out. Noah was able to
give a very good account of his charge; for of all that were given to
him he had lost none, but was faithful to him that appointed him, pro
hac vice--on this occasion, high steward of his household.
Noah's Sacrifice. (b. c. 2348.)
20 And Noah builded an altar unto the Lord; and took of every clean
beast, and of every clean fowl, and offered burnt offerings on the
altar. 21 And the Lord smelled a sweet savour; and the Lord said in
his heart, I will not again curse the ground any more for man's sake;
for the imagination of man's heart is evil from his youth; neither will
I again smite any more every thing living, as I have done. 22 While
the earth remaineth, seedtime and harvest, and cold and heat, and
summer and winter, and day and night shall not cease.
Here is, I. Noah's thankful acknowledgment of God's favour to him, in
completing the mercy of his deliverance, v. 20. 1. He built an altar.
Hitherto he had done nothing without particular instructions and
commands from God. He had a particular call into the ark, and another
out of it; but, altars and sacrifices being already of divine
institution for religious worship, he did not stay for a particular
command thus to express his thankfulness. Those that have received
mercy from God should be forward in returning thanks, and do it not of
constraint, but willingly. God is pleased with free-will offerings, and
praises that wait for him. Noah was now turned out into a cold and
desolate world, where, one would have thought, his first care would
have been to build a house for himself; but, behold, he begins with an
altar for God: God, that is the first, must be first served; and he
begins well that begins with God. 2. He offered a sacrifice upon his
altar, of every clean beast, and of every clean fowl--one, the odd
seventh that we read of, ch. vii. 2, 3. Here observe, (1.) He offered
only those that were clean; for it is not enough that we sacrifice, but
we must sacrifice that which God appoints, according to the law of
sacrifice, and not a corrupt thing. (2.) Though his stock of cattle was
so small, and that rescued from ruin at so great an expense of care and
pains, yet he did not grudge to give God his dues out of it. He might
have said, "Have I but seven sheep to begin the world with, and must
one of these seven be killed and burnt for sacrifice? Were it not
better to defer it till we have greater plenty?" No, to prove the
sincerity of his love and gratitude, he cheerfully gives the seventh to
his God, as an acknowledgment that all was his, and owing to him.
Serving God with our little is the way to make it more; and we must
never think that wasted with which God is honoured. (3.) See here the
antiquity of religion: the first thing we find done in the new world
was an act of worship, Jer. vi. 16. We are now to express our
thankfulness, not by burnt-offerings, but by the sacrifices of praise
and the sacrifices of righteousness, by pious devotions and a pious
conversation.
II. God's gracious acceptance of Noah's thankfulness. It was a settled
rule in the patriarchal age: If thou doest well, shalt thou not be
accepted? Noah was so. For,
1. God was well pleased with the performance, v. 21. He smelt a sweet
savour, or, as it is in the Hebrew, a savour of rest, from it. As, when
he had made the world at first on the seventh day, he rested and was
refreshed, so, now that he had new-made it, in the sacrifice of the
seventh he rested. He was well pleased with Noah's pious zeal, and
these hopeful beginnings of the new world, as men are with fragrant and
agreeable smells; though his offering was small, it was according to
his ability, and God accepted it. Having caused his anger to rest upon
the world of sinners, he here caused his love to rest upon this little
remnant of believers.
2. Hereupon, he took up a resolution never to drown the world again.
Herein he had an eye, not so much to Noah's sacrifice as to Christ's
sacrifice of himself, which was typified and represented by it, and
which was indeed an offering of a sweet-smelling savour, Eph. v. 2.
Good security is here given, and that which may be relied upon,
(1.) That this judgment should never be repeated. Noah might think, "To
what purpose should the world be repaired, when, in all probability,
for the wickedness of it, it will quickly be in like manner ruined
again?" "No," says God, "it never shall." It was said (ch. vi. 6), It
repented the Lord that he had made man; now here he speaks as if it
repented him that he had destroyed man: neither means a change of his
mind, but both a change of his way. It repented him concerning his
servants, Deut. xxxii. 36. Two ways this resolve is expressed:--[1.] I
will not again curse the ground, Heb. I will not add to curse the
ground any more. God had cursed the ground upon the first entrance of
sin (ch. iii. 17), when he drowned it he added to that curse; but now
he determines not to add to it any more. [2.] Neither will I again
smite any more every living thing; that is, it was determined that
whatever ruin God might bring upon particular persons, or families, or
countries, he would never again destroy the whole world till the day
shall come when time shall be no more. But the reason of this resolve
is very surprising, for it seems the same in effect with the reason
given for the destruction of the world: Because the imagination of
man's heart is evil from his youth, ch. vi. 5. But there is this
difference--there it is said, The imagination of man's heart is evil
continually, that is, "his actual transgressions continually cry
against him;" here it is said, It is evil from his youth or childhood.
It is bred in the bone; he brought it into the world with him; he was
shapen and conceived in it. Now, one would think it should follow,
"Therefore that guilty race shall be wholly extinguished, and I will
make a full end." No, "Therefore I will no more take this severe
method; for," First, "He is rather to be pitied, for it is all the
effect of sin dwelling in him; and it is but what might be expected
from such a degenerate race: he is called a transgressor from the womb,
and therefore it is not strange that he deals so very treacherously,"
Isa. xlviii. 8. Thus God remembers that he is flesh, corrupt and
sinful, Ps. lxxviii. 39. Secondly, "He will be utterly ruined; for, if
he be dealt with according to his deserts, one flood must succeed
another till all be destroyed." See here, 1. That outward judgments,
though they may terrify and restrain men, yet cannot of themselves
sanctify and renew them; the grace of God must work with those
judgments. Man's nature was as sinful after the deluge as it had been
before. 2. That God's goodness takes occasion from man's sinfulness to
magnify itself the more; his reasons of mercy are all drawn from
himself, not from any thing in us.
(2.) That the course of nature should never be discontinued (v. 22):
"While the earth remaineth, and man upon it, there shall be summer and
winter (not all winter as had been this last year), day and night," not
all night, as probably it was while the rain was descending. Here, [1.]
It is plainly intimated that this earth is not to remain always; it,
and all the works in it, must shortly be burnt up; and we look for new
heavens and a new earth, when all these things must be dissolved. But,
[2.] As long as it does remain God's providence will carefully preserve
the regular succession of times and seasons, and cause each to know its
place. To this we owe it that the world stands, and the wheel of nature
keeps it track. See here how changeable the times are and yet how
unchangeable. First, The course of nature always changing. As it is
with the times, so it is with the events of time, they are subject to
vicissitudes--day and night, summer and winter, counterchanged. In
heaven and hell it is not so, but on earth God hath set the one over
against the other. Secondly, Yet never changed. It is constant in this
inconstancy. These seasons have never ceased, nor shall cease, while
the sun continued such a steady measurer of time and the moon such a
faithful witness in heaven. This is God's covenant of the day and of
the night, the stability of which is mentioned for the confirming of
our faith in the covenant of grace, which is no less inviolable, Jer.
xxxiii. 20, 21. We see God's promises to the creatures made good, and
thence may infer that his promises to all believers shall be so.
__________________________________________________________________
G E N E S I S
CHAP. IX.
Both the world and the church were now again reduced to a family, the
family of Noah, of the affairs of which this chapter gives us an
account, of which we are the more concerned to take cognizance because
from this family we are all descendants. Here is, I. The covenant of
providence settled with Noah and his sons, ver. 1-11. In this covenant,
1. God promises them to take care of their lives, so that, (1.) They
should replenish the earth, ver. 1, 7. (2.) They should be safe from
the insults of the brute-creatures, which should stand in awe of them,
ver. 2. (3.) They should be allowed to eat flesh for the support of
their lives; only they must not eat blood, ver. 3, 4. (4.) The world
should never be drowned again, ver. 8-11. 2. God requires of them to
take care of one another's lives, and of their own, ver. 5, 6. II. The
seal of that covenant, namely, the rainbow, ver. 12-17. III. A
particular passage of story concerning Noah and his sons, which
occasioned some prophecies that related to after-times, 1. Noah's sin
and shame, ver. 20, 21. 2. Ham's impudence and impiety, ver. 22. 3. The
pious modesty of Shem and Japheth, ver. 23. 4. The curse of Canaan, and
the blessing of Shem and Japheth, ver. 21-27. IV. The age and death of
Noah, ver. 28, 29.
Blessing of Noah and His Sons. (b. c. 2348.)
1 And God blessed Noah and his sons, and said unto them, Be fruitful,
and multiply, and replenish the earth. 2 And the fear of you and the
dread of you shall be upon every beast of the earth, and upon every
fowl of the air, upon all that moveth upon the earth, and upon all the
fishes of the sea; into your hand are they delivered. 3 Every moving
thing that liveth shall be meat for you; even as the green herb have I
given you all things. 4 But flesh with the life thereof, which is the
blood thereof, shall ye not eat. 5 And surely your blood of your
lives will I require; at the hand of every beast will I require it, and
at the hand of man; at the hand of every man's brother will I require
the life of man. 6 Whoso sheddeth man's blood, by man shall his blood
be shed: for in the image of God made he man. 7 And you, be ye
fruitful, and multiply; bring forth abundantly in the earth, and
multiply therein.
We read, in the close of the foregoing chapter, the very kind things
which God said in his heart, concerning the remnant of mankind which
was now left to be the seed of a new world. Now here we have these kind
things spoken to them. In general, God blessed Noah and his sons (v.
1), that is, he assured them of his good-will to them and his gracious
intentions concerning them. This follows from what he said in his
heart. Note, All God's promises of good flow from his purposes of love
and the counsels of his own will. See Eph. i. 11; iii. 11. and compare
Jer. xxix. 11. I know the thoughts that I think towards you. We read
(ch. viii. 20) how Noah blessed God, by his altar and sacrifice. Now
here we find God blessing Noah. Note, God will graciously bless (that
is, do well for) those who sincerely bless (that is, speak well of)
him. Those that are truly thankful for the mercies they have received
take the readiest way to have them confirmed and continued to them.
Now here we have the Magna Charta--the great charter of this new
kingdom of nature which was now to be erected, and incorporated, the
former charter having been forfeited and seized.
I. The grants of this charter are kind and gracious to men. Here is,
1. A grant of lands of vast extent, and a promise of a great increase
of men to occupy and enjoy them. The first blessing is here renewed: Be
fruitful, and multiply, and replenish the earth (v. 1), and repeated
(v. 7), for the race of mankind was, as it were, to begin again. Now,
(1.) God sets the whole earth before them, tells them it is all their
own, while it remains, to them and their heirs. Note, The earth God has
given to the children of men, for a possession and habitation, Ps. cxv.
16. Though it is not a paradise, but a wilderness rather; yet it is
better than we deserve. Blessed be God, it is not hell. (2.) He gives
them a blessing, by the force and virtue of which mankind should be
both multiplied and perpetuated upon earth, so that in a little time
all the habitable parts of the earth should be more or less inhabited;
and, though one generation should pass away, yet another generation
should come, while the world stands, so that the stream of the human
race should be supplied with a constant succession, and run parallel
with the current of time, till both should be delivered up together
into the ocean of eternity. Though death should still reign, and the
Lord would still be known by his judgments, yet the earth should never
again be dispeopled as now it was, but still replenished, Acts xvii.
24-26.
2. A grant of power over the inferior creatures, v. 2. He grants, (1.)
A title to them: Into your hands they are delivered, for your use and
benefit. (2.) A dominion over them, without which the title would avail
little: The fear of you and the dread of you shall be upon every beast.
This revives a former grant (ch. i. 28), only with this difference,
that man in innocence ruled by love, fallen man rules by fear. Now this
grant remains in force, and thus far we have still the benefit of it,
[1.] That those creatures which are any way useful to us are reclaimed,
and we use them either for service or food, or both, as they are
capable. The horse and ox patiently submit to the bridle and yoke, and
the sheep is dumb both before the shearer and before the butcher; for
the fear and dread of man are upon them. [2.] Those creatures that are
any way hurtful to us are restrained, so that, though now and then man
may be hurt by some of them, they do not combine together to rise up in
rebellion against man, else God could by these destroy the world as
effectually as he did by a deluge; it is one of God's sore judgments,
Ezek. xiv. 21. What is it that keeps wolves out of our towns, and lions
out of our streets, and confines them to the wilderness, but this fear
and dread? Nay, some have been tamed, Jas. iii. 7.
3. A grant of maintenance and subsistence: Every moving thing that
liveth shall be meat for you, v. 3. Hitherto, most think, man had been
confined to feed only upon the products of the earth, fruits, herbs,
and roots, and all sorts of corn and milk; so was the first grant, ch.
i. 29. But the flood having perhaps washed away much of the virtue of
the earth, and so rendered its fruits less pleasing and less
nourishing, God now enlarged the grant, and allowed man to eat flesh,
which perhaps man himself never thought of, till now that God directed
him to it, nor had any more desire to than a sheep has to suck blood
like a wolf. But now man is allowed to feed upon flesh, as freely and
safely as upon the green herb. Now here see, (1.) That God is a good
master, and provides, not only that we may live, but that we may live
comfortably, in his service; not for necessity only, but for delight.
(2.) That every creature of God is good, and nothing to be refused, 1
Tim. iv. 4. Afterwards some meats that were proper enough for food were
prohibited by the ceremonial law; but from the beginning, it seems, it
was not so, and therefore is not so under the gospel.
II. The precepts and provisos of this character are no less kind and
gracious, and instances of God's good-will to man. The Jewish doctors
speak so often of the seven precepts of Noah, or of the sons of Noah,
which they say were to be observed by all nations, that it may not be
amiss to set them down. The first against the worship of idols. The
second against blasphemy, and requiring to bless the name of God. The
third against murder. The fourth against incest and all uncleanness.
The fifth against theft and rapine. The sixth requiring the
administration of justice. The seventh against eating of flesh with the
life. These the Jews required the observance of from the proselytes of
the gate. But the precepts here given all concern the life of man.
1. Man must not prejudice his own life by eating that food which is
unwholesome and prejudicial to his health (v. 4): "Flesh with the life
thereof, which is the blood thereof (that is, raw flesh), shall you not
eat, as the beasts of prey do." It was necessary to add this limitation
to the grant of liberty to eat flesh, lest, instead of nourishing their
bodies by it, they should destroy them. God would hereby show, (1.)
That though they were lords of the creatures, yet they were subjects to
the Creator, and under the restraints of his law. (2.) That they must
not be greedy and hasty in taking their food, but stay the preparing of
it; not like Saul's soldiers (1 Sam. xiv. 32), nor riotous eaters of
flesh, Prov. xxiii. 20. (3.) That they must not be barbarous and cruel
to the inferior creatures. They must be lords, but not tyrants; they
might kill them for their profit, but not torment them for their
pleasure, nor tear away the member of a creature while it was yet
alive, and eat that. (4.) That during the continuance of the law of
sacrifices, in which the blood made atonement for the soul (Lev. xvii.
11), signifying that the life of the sacrifice was accepted for the
life of the sinner, blood must not be looked upon as a common thing,
but must be poured out before the Lord (2 Sam. xxiii. 16), either upon
his altar or upon his earth. But, now that the great and true sacrifice
has been offered, the obligation of the law ceases with the reason of
it.
2. Man must not take away his own life: Your blood of your lives will I
require, v. 5. Our lives are not so our own as that we may quit them at
our own pleasure, but they are God's and we must resign them at his
pleasure; if we in any way hasten our own deaths, we are accountable to
God for it.
3. The beasts must not be suffered to hurt the life of man: At the hand
of every beast will I require it. To show how tender God was of the
life of man, though he had lately made such destruction of lives, he
will have the beast put to death that kills a man. This was confirmed
by the law of Moses (Exod. xxi. 28), and I think it would not be unsafe
to observe it still. Thus God showed his hatred of the sin of murder,
that men might hate it the more, and not only punish, but prevent it.
And see Job v. 23.
4. Wilful murderers must be put to death. This is the sin which is here
designed to be restrained by the terror of punishment (1.) God will
punish murderers: At the hand of every man's brother will I require the
life of man, that is, "I will avenge the blood of the murdered upon the
murderer." 2 Chron. xxiv. 22. When God requires the life of a man at
the hand of him that took it away unjustly, the murderer cannot render
that, and therefore must render his own in lieu of it, which is the
only way left of making restitution. Note, The righteous God will
certainly make inquisition for blood, though men cannot or do not. One
time or other, in this world or in the next, he will both discover
concealed murders, which are hidden from man's eye, and punish avowed
and justified murders, which are too great for man's hand. (2.) The
magistrate must punish murderers (v. 6): Whoso sheddeth man's blood,
whether upon a sudden provocation or having premeditated it (for rash
anger is heart-murder as well as malice prepense, Matt. v. 21, 22), by
man shall his blood be shed, that is, by the magistrate, or whoever is
appointed or allowed to be the avenger of blood. There are those who
are ministers of God for this purpose, to be a protection to the
innocent, by being a terror to the malicious and evildoers, and they
must not bear the sword in vain, Rom. xiii. 4. Before the flood, as it
should seem by the story of Cain, God took the punishment of murder
into his own hands; but now he committed this judgment to men, to
masters of families at first, and afterwards to the heads of countries,
who ought to be faithful to the trust reposed in them. Note, Wilful
murder ought always to be punished with death. It is a sin which the
Lord would not pardon in a prince (2 Kings xxiv. 3, 4), and which
therefore a prince should not pardon in a subject. To this law there is
a reason annexed: For in the image of God made he man at first. Man is
a creature dear to his Creator, and therefore ought to be so to us. God
put honour upon him, let not us then put contempt upon him. Such
remains of God's image are still even upon fallen man as that he who
unjustly kills a man defaces the image of God and does dishonour to
him. When God allowed men to kill their beasts, yet he forbade them to
kill their slaves; for these are of a much more noble and excellent
nature, not only God's creatures, but his image, Jam. iii. 9. All men
have something of the image of God upon them; but magistrates have,
besides, the image of his power, and the saints the image of his
holiness, and therefore those who shed the blood of princes or saints
incur a double guilt.
God's Covenant with Noah. (b. c. 2347.)
8 And God spake unto Noah, and to his sons with him, saying, 9 And I,
behold, I establish my covenant with you, and with your seed after you;
10 And with every living creature that is with you, of the fowl, of
the cattle, and of every beast of the earth with you; from all that go
out of the ark, to every beast of the earth. 11 And I will establish
my covenant with you; neither shall all flesh be cut off any more by
the waters of a flood; neither shall there any more be a flood to
destroy the earth.
Here is, I. The general establishment of God's covenant with this new
world, and the extent of that covenant, v. 9, 10. Here observe, 1. That
God is graciously pleased to deal with man in the way of a covenant,
wherein God greatly magnifies his condescending favour, and greatly
encourages man's duty and obedience, as a reasonable and gainful
service. 2. That all God's covenants with man are of his own making: I,
behold, I. It is thus expressed both to raise our admiration--"Behold,
and wonder, that though God be high yet he has this respect to man,"
and to confirm our assurances of the validity of the covenant--"Behold
and see, I make it; I that am faithful and able to make it good." 3.
That God's covenants are established more firmly than the pillars of
heaven or the foundations of the earth, and cannot be disannulled. 4.
That God's covenants are made with the covenanters and with their seed;
the promise is to them and their children. 5. That those may be taken
into covenant with God, and receive the benefits of it, who yet are not
capable of restipulating, or giving their own consent. For this
covenant is made with every living creature, every beast of the earth.
II. The particular intention of this covenant. It was designed to
secure the world from another deluge: There shall not any more be a
flood. God had drowned the world once, and still it was as filthy and
provoking as ever, and God foresaw the wickedness of it, and yet
promised he would never drown it any more; for he deals not with us
according to our sins. It is owing to God's goodness and faithfulness,
not to any reformation of the world, that it has not often been deluged
and that it is not deluged now. As the old world was ruined to be a
monument of justice, so this world remains to this day, a monument of
mercy, according to the oath of God, that the waters of Noah should no
more return to cover the earth, Isa. liv. 9. This promise of God keeps
the sea and clouds in their decreed place, and sets them gates and
bars; hitherto they shall come, Job xxxviii. 10, 11. If the sea should
flow but for a few days, as it does twice every day for a few hours,
what desolation would it make! And how destructive would the clouds be,
if such showers as we have sometimes seen were continued long! But God,
by flowing seas and sweeping rains, shows what he could do in wrath;
and yet, by preserving the earth from being deluged between both, shows
what he can do in mercy and will do in truth. Let us give him the glory
of his mercy in promising and of his truth in performing. This promise
does not hinder, 1. But that God may bring other wasting judgments upon
mankind; for, though he has here bound himself not to use this arrow
any more, yet he has other arrows in his quiver. 2. Nor but that he may
destroy particular places and countries by the inundations of the sea
or rivers. 3. Nor will the destruction of the world at the last day by
fire be any breach of his promise. Sin which drowned the old world will
burn this.
12 And God said, This is the token of the covenant which I make between
me and you and every living creature that is with you, for perpetual
generations: 13 I do set my bow in the cloud, and it shall be for a
token of a covenant between me and the earth. 14 And it shall come to
pass, when I bring a cloud over the earth, that the bow shall be seen
in the cloud: 15 And I will remember my covenant, which is between me
and you and every living creature of all flesh; and the waters shall no
more become a flood to destroy all flesh. 16 And the bow shall be in
the cloud; and I will look upon it, that I may remember the everlasting
covenant between God and every living creature of all flesh that is
upon the earth. 17 And God said unto Noah, This is the token of the
covenant, which I have established between me and all flesh that is
upon the earth.
Articles of agreement among men are usually sealed, that the covenants
may be the more solemn, and the performances of the covenants the more
sure, to mutual satisfaction. God therefore, being willing more
abundantly to show to the heirs of promise the immutability of his
councils, has confirmed his covenant by a seal (Heb. vi. 17), which
makes the foundations we build on stand sure, 2 Tim. ii. 19. The seal
of this covenant of nature was natural enough; it was the rainbow,
which, it is likely, was seen in the clouds before, when second causes
concurred, but was never a seal of the covenant till now that it was
made so by a divine institution. Now, concerning this seal of the
covenant, observe, 1. This seal is affixed with repeated assurances of
the truth of that promise of which it was designed to be the
ratification: I do set my bow in the cloud (v. 13); it shall be seen in
the cloud (v. 14), that the eye may affect the heart and confirm the
faith; and it shall be the token of the covenant (v. 12, 13), and I
will remember my covenant, that the waters shall no more become a
flood, v. 15. Nay, as if the Eternal Mind needed a memorandum, I will
look upon it, that I may remember the everlasting covenant, v. 16. Thus
here is line upon line, that we might have sure and strong consolation
who have laid hold of this hope. 2. The rainbow appears when the clouds
are most disposed to wet, and returns after the rain; when we have most
reason to fear the rain prevailing, then God shows this seal of the
promise that it shall not prevail. Thus God obviates our fears with
such encouragements as are both suitable and seasonable. 3. The thicker
the cloud the brighter the bow in the cloud. Thus, as threatening
afflictions abound, encouraging consolations much more abound, 2 Cor.
i. 5. 4. The rainbow appears when one part of the sky is clear, which
intimates mercy remembered in the midst of wrath; and the clouds are
hemmed as it were with the rainbow, that they may not overspread the
heavens, for the bow is coloured rain or the edges of a cloud gilded.
5. The rainbow is the reflection of the beams of the sun, which
intimates that all the glory and significancy of the seals of the
covenant are derived from Christ the Sun of righteousness, who is also
described with a rainbow about his throne (Rev. iv. 3), and a rainbow
upon his head (Rev. x. 1), which intimates, not only his majesty, but
his mediatorship. 6. The rainbow has fiery colours in it, to signify
that though God will not again drown the world, yet, when the mystery
of God shall be finished, the world shall be consumed by fire. 7. A bow
bespeaks terror, but this bow has neither string nor arrow, as the bow
ordained against the persecutors has (Ps. vii. 12, 13), and a bow alone
will do little execution. It is a bow, but it is directed upwards, not
towards the earth; for the seals of the covenant were intended to
comfort, not to terrify. 8. As God looks upon the bow, that he may
remember the covenant, so should we, that we also may be ever mindful
of the covenant, with faith and thankfulness.
Sin of Ham. (b. c. 2347.)
18 And the sons of Noah, that went forth of the ark, were Shem, and
Ham, and Japheth: and Ham is the father of Canaan. 19 These are the
three sons of Noah: and of them was the whole earth overspread. 20
And Noah began to be a husbandman, and he planted a vineyard: 21 And
he drank of the wine, and was drunken; and he was uncovered within his
tent. 22 And Ham, the father of Canaan, saw the nakedness of his
father, and told his two brethren without. 23 And Shem and Japheth
took a garment, and laid it upon both their shoulders, and went
backward, and covered the nakedness of their father; and their faces
were backward, and they saw not their father's nakedness.
Here is, I. Noah's family and employment. The names of his sons are
again mentioned (v. 18, 19) as those from whom the whole earth was
overspread, by which it appears that Noah, after the flood, had no more
children: all the world came from these three. Note, God, when he
pleases, can make a little one to become a thousand, and greatly
increase the latter end of those whose beginning was small. Such are
the power and efficacy of a divine blessing. The business Noah applied
himself to was that of a husbandman, Heb. a man of the earth, that is,
a man dealing in the earth, that kept ground in his hand, and occupied
it. We are all naturally men of the earth, made of it, living on it,
and hastening to it: many are sinfully so, addicted to earthly things.
Noah was by his calling led to trade in the fruits of the earth. He
began to be a husbandman, that is, some time after his departure out of
the ark, he returned to his old employment, from which he had been
diverted by the building of the ark first, and probably afterwards by
the building of a house on dry land for himself and family. For this
good while he had been a carpenter, but now he began again to be a
husbandman. Observe, Though Noah was a great man and a good man, an old
man and a rich man, a man greatly favoured by heaven and honoured on
earth, yet he would not live an idle life, nor think the husbandman's
calling below him. Note, Though God by his providence may take us off
from our callings for a time, yet when the occasion is over we ought
with humility and industry to apply ourselves to them again, and, in
the calling wherein we are called, faithfully to abide with God, 1 Cor.
vii. 24.
II. Noah's sin and shame: He planted a vineyard; and, when he had
gathered his vintage, probably he appointed a day of mirth and feasting
in his family, and had his sons and their children with him, to rejoice
with him in the increase of his house as well as in the increase of his
vineyard; and we may suppose he prefaced his feast with a sacrifice to
the honour of God. If this was omitted, it was just with God to leave
him to himself, that he who did not begin with God might end with the
beasts; but we charitably hope that it was not: and perhaps he
appointed this feast with a design, at the close of it, to bless his
sons, as Isaac, ch. xxvii. 3, 4, That I may eat, and that my soul may
bless thee. At this feast he drank of the wine; for who planteth a
vineyard and eateth not of the fruit of it? But he drank too liberally,
more than his head at this age would bear, for he was drunk. We have
reason to think he was never drunk before nor after; observe how he
came now to be overtaken in this fault. It was his sin, and a great
sin, so much the worse for its being so soon after a great deliverance;
but God left him to himself, as he did Hezekiah (2 Chron. xxxii. 31),
and has left this miscarriage of his upon record, to teach us, 1. That
the fairest copy that ever mere man wrote since the fall had its blots
and false strokes. It was said of Noah that he was perfect in his
generations (ch. vi. 9), but this shows that it is meant of sincerity,
not a sinless perfection. 2. That sometimes those who, with
watchfulness and resolution, have, by the grace of God, kept their
integrity in the midst of temptation, have, through security, and
carelessness, and neglect of the grace of God, been surprised into sin,
when the hour of temptation has been over. Noah, who had kept sober in
drunken company, is now drunk in sober company. Let him that thinks he
stands take heed. 3. That we have need to be very careful, when we use
God's good creatures plentifully, lest we use them to excess. Christ's
disciples must take heed lest at any time their hearts be overcharged,
Luke xxi. 34. Now the consequence of Noah's sin was shame. He was
uncovered within his tent, made naked to his shame, as Adam when he had
eaten forbidden fruit. Yet Adam sought concealment; Noah is so
destitute of thought and reason that he seeks no covering. This was a
fruit of the vine that Noah did not think of. Observe here the great
evil of the sin of drunkenness. (1.) It discovers men. What infirmities
they have, they betray when they are drunk, and what secrets they are
entrusted with are then easily got out of them. Drunken porters keep
open gates. (2.) It disgraces men, and exposes them to contempt. As it
shows them, so it shames them. Men say and do that when drunk which
when they are sober they would blush at the thoughts of, Hab. ii. 15,
16.
III. Ham's impudence and impiety: He saw the nakedness of his father,
and told his two brethren, v. 22. To see it accidentally and
involuntarily would not have been a crime; but, 1. He pleased himself
with the sight, as the Edomites looked up on the day of their brother
(Obad. 12), pleased, and insulting. Perhaps Ham had sometimes been
himself drunk, and reproved for it by his good father, whom he was
therefore pleased to see thus overcome. Note, It is common for those
who walk in false ways themselves to rejoice at the false steps which
they sometimes see others make. But charity rejoices not in iniquity,
nor can true penitents that are sorry for their own sins rejoice in the
sins of others. 2. He told his two brethren without (in the street, as
the word is), in a scornful deriding manner, that his father might seem
vile unto them. It is very wrong, (1.) To make a jest of sin (Prov.
xiv. 9), and to be puffed up with that for which we should rather
mourn, 1 Cor. v. 2. And, (2.) To publish the faults of any, especially
of parents, whom it is our duty to honour. Noah was not only a good
man, but had been a good father to him; and this was a most base
disingenuous requital to him for his tenderness. Ham is here called the
father of Canaan, which intimates that he who was himself a father
should have been more respectful to him that was his father.
IV. The pious care of Shem and Japheth to cover their poor father's
shame, v. 23. They not only would not see it themselves, but provided
that no one else might see it, herein setting us an example of charity
with reference to other men's sin and shame; we must not only not say,
A confederacy, with those that proclaim it, but we must be careful to
conceal it, or at least to make the best of it, so doing as we would be
done by. 1. There is a mantle of love to be thrown over the faults of
all, 1 Pet. iv. 8. 2. Besides this, there is a robe of reverence to be
thrown over the faults of parents and other superiors.
Noah's Prophecy. (b. c. 2347.)
24 And Noah awoke from his wine, and knew what his younger son had done
unto him. 25 And he said, Cursed be Canaan; a servant of servants
shall he be unto his brethren. 26 And he said, Blessed be the Lord
God of Shem; and Canaan shall be his servant. 27 God shall enlarge
Japheth, and he shall dwell in the tents of Shem; and Canaan shall be
his servant.
Here, I. Noah comes to himself: He awoke from his wine. Sleep cured
him, and, we may suppose, so cured him that he never relapsed into that
sin afterwards. Those that sleep as Noah did should awake as he did,
and not as that drunkard (Prov. xxiii. 35) who says when he awakes, I
will seek it yet again.
II. The spirit of prophecy comes upon him, and, like dying Jacob, he
tells his sons what shall befal them, ch. xlix. 1.
1. He pronounces a curse on Canaan the son of Ham (v. 25), in whom Ham
is himself cursed, either because this son of his was now more guilty
than the rest, or because the posterity of this son was afterwards to
be rooted out of their land, to make room for Israel. And Moses here
records it for the animating of Israel in the wars of Canaan; though
the Canaanites were a formidable people, yet they were of old an
accursed people, and doomed to ruin. The particular curse is, A servant
of servants (that is, the meanest and most despicable servant) shall he
be, even to his brethren. Those who by birth were his equals shall by
conquest be his lords. This certainly points at the victories obtained
by Israel over the Canaanites, by which they were all either put to the
sword or put under tribute (Josh. ix. 23; Judg. i. 28, 30, 33, 35),
which happened not till about 800 years after this. Note, (1.) God
often visits the iniquity of the fathers upon the children, especially
when the children inherit the fathers' wicked dispositions, and imitate
the fathers' wicked practices, and do nothing to cut off the entail of
the curse. (2.) Disgrace is justly put upon those that put disgrace
upon others, especially that dishonour and grieve their own parents. An
undutiful child that mocks at his parents is no more worthy to be
called a son, but deserves to be made as a hired servant, nay, as a
servant of servants, among his brethren. (3.) Though divine curses
operate slowly, yet, first or last, they will take effect. The
Canaanites were under a curse of slavery, and yet, for a great while,
had the dominion; for a family, a people, a person, may lie under the
curse of God, and yet may long prosper in the world, till the measure
of their iniquity, like that of the Canaanites, be full. Many are
marked for ruin that are not yet ripe for ruin. Therefore, Let not thy
heart envy sinners.
2. He entails a blessing upon Shem and Japheth.
(1.) He blesses Shem, or rather blesses God for him, yet so that it
entitles him to the greatest honour and happiness imaginable, v. 26.
Observe, [1.] He calls the Lord the god of Shem; and happy, thrice
happy, is that people whose God is the Lord, Ps. cxliv. 15. All
blessings are included in this. This was the blessing conferred on
Abraham and his seed; the God of heaven was not ashamed to be called
their God, Heb. xi. 16. Shem is sufficiently recompensed for his
respect to his father by this, that the Lord himself puts this honour
upon him, to be his God, which is a sufficient recompence for all our
services and all our sufferings for his name. [2.] He gives to God the
glory of that good work which Shem had done, and, instead of blessing
and praising him that was the instrument, he blesses and praises God
that was the author. Note, The glory of all that is at any time well
done, by ourselves or others, must be humbly and thankfully transmitted
to God, who works all our good works in us and for us. When we see
men's good works we should glorify, not them, but our Father, Matt. v.
16. Thus David, in effect, blessed Abigail, when he blessed God that
sent her (1 Sam. xxv. 32, 33), for it is an honour and a favour to be
employed for God and used by him in doing good. [3.] He foresees and
foretells that God's gracious dealings with Shem and his family would
be such as would evidence to all the world that he was the God of Shem,
on which behalf thanksgivings would by many be rendered to him: Blessed
be the Lord God of Shem. [4.] It is intimated that the church should be
built up and continued in the posterity of Shem; for of him came the
Jews, who were, for a great while, the only professing people God had
in the world. [5.] Some think reference is here had to Christ, who was
the Lord God that, in his human nature, should descend from the loins
of Shem; for of him, as concerning the flesh, Christ came. [6.] Canaan
is particularly enslaved to him: He shall be his servant. Note, Those
that have the Lord for their God shall have as much of the honour and
power of this world as he sees good for them.
(2.) He blesses Japheth, and, in him, the isles of the Gentiles, which
were peopled by his seed: God shall enlarge Japheth, and he shall dwell
in the tents of Shem, v. 27. Now, [1.] Some make this to belong wholly
to Japheth, and to denote either, First, His outward prosperity, that
his seed should be so numerous and so victorious that they should be
masters of the tents of Shem, which was fulfilled when the people of
the Jews, the most eminent of Shem's race, were tributaries to the
Grecians first and afterwards to the Romans, both of Japheth's seed.
Note, Outward prosperity is no infallible mark of the true church: the
tents of Shem are not always the tents of the conqueror. Or, Secondly,
It denotes the conversion of the Gentiles, and the bringing of them
into the church; and then we should read it, God shall persuade Japheth
(for so the word signifies), and then, being so persuaded, he shall
dwell in the tents of Shem, that is, Jews and Gentiles shall be united
together in the gospel fold. After many of the Gentiles shall have been
proselyted to the Jewish religion, both shall be one in Christ (Eph.
ii. 14, 15), and the Christian church, mostly made up of the Gentiles,
shall succeed the Jews in the privileges of church-membership; the
latter having first cast themselves out by their unbelief, the Gentiles
shall dwell in their tents, Rom. xi. 11, &c. Note, It is God only that
can bring those again into the church who have separated themselves
from it. It is the power of God that makes the gospel of Christ
effectual to salvation, Rom. i. 16. And again, Souls are brought into
the church, not by force, but by persuasion, Ps. cx. 3. They are drawn
by the cords of a man, and persuaded by reason to be religious. [2.]
Others divide this between Japheth and Shem, Shem having not been
directly blessed, v. 26. First, Japheth has the blessing of the earth
beneath: God shall enlarge Japheth, enlarge his seed, enlarge his
border. Japheth's prosperity peopled all Europe, a great part of Asia,
and perhaps America. Note, God is to be acknowledged in all our
enlargements. It is he that enlarges the coast and enlarges the heart.
And again, many dwell in large tents that do not dwell in God's tents,
as Japheth did. Secondly, Shem has the blessing of heaven above: He
shall (that is, God shall) dwell in the tents of Shem, that is "From
his loins Christ shall come, and in his seed the church shall be
continued." The birth-right was now to be divided between Shem and
Japheth, Ham being utterly discarded. In the principality which they
equally share Canaan shall be servant to both. The double portion is
given to Japheth, whom God shall enlarge; but the priesthood is given
to Shem, for God shall dwell in the tents of Shem: and certainly we are
more happy if we have God dwelling in our tents than if we had there
all the silver and gold in the world. It is better to dwell in tents
with God than in palaces without him. In Salem, where is God's
tabernacle, there is more satisfaction than in all the isles of the
Gentiles. Thirdly, They both have dominion over Canaan: Canaan shall be
servant to them; so some read it. When Japheth joins with Shem, Canaan
falls before them both. When strangers become friends, enemies become
servants.
28 And Noah lived after the flood three hundred and fifty years. 29
And all the days of Noah were nine hundred and fifty years: and he
died.
Here see, 1. How God prolonged the life of Noah; he lived 950 years,
twenty more than Adam and but nineteen less than Methuselah: this long
life was a further reward of his signal piety, and a great blessing to
the world, to which no doubt he continued a preacher of righteousness,
with this advantage, that now all he preached to were his own children.
2. How God put a period to his life at last. Though he lived long, yet
he died, having probably first seen many that descended from him dead
before him. Noah lived to see two worlds, but, being an heir of the
righteousness which is by faith, when he died he went to see a better
than either.
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G E N E S I S
CHAP. X.
This chapter shows more particularly what was said in general (ch. ix.
19), concerning the three sons of Noah, that "of them was the whole
earth overspread;" and the fruit of that blessing (ch. ix. 1, 7),
"replenish the earth." Is is the only certain account extant of the
origin of nations; and yet perhaps there is no nation but that of the
Jews that can be confident from which of these seventy fountains (for
so many there are here) it derives its streams. Through the want of
early records, the mixtures of people, the revolutions of nations, and
distance of time, the knowledge of the lineal descent of the present
inhabitants of the earth is lost; nor were any genealogies preserved
but those of the Jews, for the sake of the Messiah, only in this
chapter we have a brief account, I. Of the posterity of Japheth, ver.
2-5. II. The posterity of Ham (ver. 6-20), and in this particular
notice is taken of Nimrod, ver. 8-10. III. The posterity of Shem, ver.
21, &c.
The Generations of Noah. (b. c. 2347.)
1 Now these are the generations of the sons of Noah, Shem, Ham, and
Japheth: and unto them were sons born after the flood. 2 The sons of
Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and
Meshech, and Tiras. 3 And the sons of Gomer; Ashkenaz, and Riphath,
and Togarmah. 4 And the sons of Javan; Elishah, and Tarshish, Kittim,
and Dodanim. 5 By these were the isles of the Gentiles divided in
their lands; every one after his tongue, after their families, in their
nations.
Moses begins with Japheth's family, either because he was the eldest,
or because his family lay remotest from Israel and had least concern
with them at the time when Moses wrote, and therefore he mentions that
race very briefly, hastening to give an account of the posterity of
Ham, who were Israel's enemies and of Shem, who were Israel's
ancestors; for it is the church that the scripture is designed to be
the history of, and of the nations of the world only as they were some
way or other related to Israel and interested in the affairs of Israel.
Observe, 1. Notice is taken that the sons of Noah had sons born to them
after the flood, to repair and rebuild the world of mankind which the
flood had ruined. He that had killed now makes alive. 2. The posterity
of Japheth were allotted to the isles of the Gentiles (v. 5), which
were solemnly, by lot, after a survey, divided among them, and probably
this island of ours among the rest; all places beyond the sea from
Judea are called isles (Jer. xxv. 22), and this directs us to
understand that promise (Isa. xlii. 4), the isles shall wait for his
law, of the conversion of the Gentiles to the faith of Christ.
6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 7 And
the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and
Sabtecha: and the sons of Raamah; Sheba, and Dedan. 8 And Cush begat
Nimrod: he began to be a mighty one in the earth. 9 He was a mighty
hunter before the Lord: wherefore it is said; Even as Nimrod the mighty
hunter before the Lord. 10 And the beginning of his kingdom was
Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 11
Out of that land went forth Asshur, and builded Nineveh, and the city
Rehoboth, and Calah, 12 And Resen between Nineveh and Calah: the same
is a great city. 13 And Mizraim begat Ludim, and Anamim, and Lehabim,
and Naphtuhim, 14 And Pathrusim, and Casluhim, (out of whom came
Philistim,) and Caphtorim.
That which is observable and improvable in these verses is the account
here given of Nimrod, v. 8-10. He is here represented as a great man in
his day: He began to be a mighty one in the earth, that is, whereas
those that went before him were content to stand upon the same level
with their neighbours, and though every man bore rule in his own house
yet no man pretended any further, Nimrod's aspiring mind could not rest
here; he was resolved to tower above his neighbours, not only to be
eminent among them, but to lord it over them. The same spirit that
actuated the giants before the flood (who became mighty men, and men of
renown, ch. vi. 4), now revived in him, so soon was that tremendous
judgment which the pride and tyranny of those mighty men brought upon
the world forgotten. Note, There are some in whom ambition and
affectation of dominion seem to be bred in the bone; such there have
been and will be, notwithstanding the wrath of God often revealed from
heaven against them. Nothing on this side hell will humble and break
the proud spirits of some men, in this like Lucifer, Isa. xiv. 14, 15.
Now,
I. Nimrod was a great hunter; with this he began, and for this became
famous to a proverb. Every great hunter is, in remembrance of him,
called a Nimrod. 1. Some think he did good with his hunting, served his
country by ridding it of the wild beasts which infested it, and so
insinuated himself into the affections of his neighbours, and got to be
their prince. Those that exercise authority either are, or at least
would be called, benefactors, Luke xxii. 25. 2. Others think that under
pretence of hunting he gathered men under his command, in pursuit of
another game he had to play, which was to make himself master of the
country and to bring them into subjection. He was a mighty hunter, that
is, he was a violent invader of his neighbours' rights and properties,
and a persecutor of innocent men, carrying all before him, and
endeavouring to make all his own by force and violence. He thought
himself a mighty prince, but before the Lord (that is, in God's
account) he was but a mighty hunter. Note, Great conquerors are but
great hunters. Alexander and Cesar would not make such a figure in
scripture-history as they do in common history; the former is
represented in prophecy but as a he-goat pushing, Dan. viii. 5. Nimrod
was a mighty hunter against the Lord, so the LXX; that is, (1.) He set
up idolatry, as Jeroboam did, for the confirming of his usurped
dominion. That he might set up a new government, he set up a new
religion upon the ruin of the primitive constitution of both. Babel was
the mother of harlots. Or, (2.) He carried on his oppression and
violence in defiance of God himself, daring Heaven with his impieties,
as if he and his huntsmen could out-brave the Almighty, and were a
match for the Lord of hosts and all his armies. As if it were a small
thing to weary men, he thinks to weary my God also, Isa. vii. 13.
II. Nimrod was a great ruler: The beginning of his kingdom was Babel,
v. 10. Some way or other, by arts or arms, he got into power, either
being chosen to it or forcing his way to it; and so laid the
foundations of a monarchy, which was afterwards a head of gold, and the
terror of the mighty, and bade fair to be universal. It does not appear
that he had any right to rule by birth; but either his fitness for
government recommended him, as some think, to an election, or by power
and policy he advanced gradually, and perhaps insensibly, into the
throne. See the antiquity of civil government, and particularly that
form of it which lodges the sovereignty in a single person. If Nimrod
and his neighbours began, other nations soon learned to incorporate
under one head for their common safety and welfare, which, however it
began, proved so great a blessing to the world that things were
reckoned to go ill indeed when there was no king in Israel.
III. Nimrod was a great builder. Probably he was architect in the
building of Babel, and there he began his kingdom; but, when his
project to rule all the sons of Noah was baffled by the confusion of
tongues, out of that land he went forth into Assyria (so the margin
reads it, v. 11) and built Nineveh, &c., that, having built these
cities, he might command them and rule over them. Observe, in Nimrod,
the nature of ambition. 1. It is boundless. Much would have more, and
still cries, Give, give. 2. It is restless. Nimrod, when he had four
cities under his command, could not be content till he had four more.
3. It is expensive. Nimrod will rather be at the charge of rearing
cities than not have the honour of ruling them. The spirit of building
is the common effect of a spirit of pride. 4. It is daring, and will
stick at nothing. Nimrod's name signifies rebellion, which (if indeed
he did abuse his power to the oppression of his neighbours) teaches us
that tyrants to men are rebels to God, and their rebellion is as the
sin of witchcraft.
15 And Canaan begat Sidon his firstborn, and Heth, 16 And the
Jebusite, and the Amorite, and the Girgasite, 17 And the Hivite, and
the Arkite, and the Sinite, 18 And the Arvadite, and the Zemarite,
and the Hamathite: and afterward were the families of the Canaanites
spread abroad. 19 And the border of the Canaanites was from Sidon, as
thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and
Gomorrah, and Admah, and Zeboim, even unto Lasha. 20 These are the
sons of Ham, after their families, after their tongues, in their
countries, and in their nations.
Observe here, 1. The account of the posterity of Canaan, of the
families and nations that descended from him, and of the land they
possessed, is more particular than of any other in this chapter,
because these were the nations that were to be subdued before Israel,
and their land was in process of time to become the holy land,
Immanuel's land; and this God had an eye to when, in the meantime, he
cast the lot of that accursed devoted race in that spot of ground which
he had selected for his own people; this Moses takes notice of, Deut.
xxxii. 8, When the Most High divided to the nations their inheritance,
he set the bounds of the people according to the number of the children
of Israel. 2. By this account it appears that the posterity of Canaan
were numerous, and rich, and very pleasantly situated; and yet Canaan
was under a curse, a divine curse, and not a curse causeless. Note,
Those that are under the curse of God may yet perhaps thrive and
prosper greatly in this world; for we cannot know love or hatred, the
blessing or the curse, by what is before us, but by what is within us,
Eccl. ix. 1. The curse of God always works really and always terribly:
but perhaps it is a secret curse, a curse to the soul, and does not
work visibly, or a slow curse, and does not work immediately; but
sinners are by it reserved for, and bound over to, a day of wrath.
Canaan here has a better land than either Shem or Japheth, and yet they
have a better lot, for they inherit the blessing.
21 Unto Shem also, the father of all the children of Eber, the brother
of Japheth the elder, even to him were children born. 22 The children
of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. 23 And
the children of Aram; Uz, and Hul, and Gether, and Mash. 24 And
Arphaxad begat Salah; and Salah begat Eber. 25 And unto Eber were
born two sons: the name of one was Peleg; for in his days was the earth
divided; and his brother's name was Joktan. 26 And Joktan begat
Almodad, and Sheleph, and Hazarmaveth, and Jerah, 27 And Hadoram, and
Uzal, and Diklah, 28 And Obal, and Abimael, and Sheba, 29 And
Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 30
And their dwelling was from Mesha, as thou goest unto Sephar a mount of
the east. 31 These are the sons of Shem, after their families, after
their tongues, in their lands, after their nations. 32 These are the
families of the sons of Noah, after their generations, in their
nations: and by these were the nations divided in the earth after the
flood.
Two things especially are observable in this account of the posterity
of Shem:--
I. The description of Shem, v. 21. We have not only his name, Shem,
which signifies a name, but two titles to distinguish him by:--
1. He was the father of all the children of Eber. Eber was his great
grandson; but why should he be called the father of all his children,
rather than of all Arphaxad's, or Salah's, &c.? Probably because
Abraham and his seed, God's covenant-people, not only descended from
Heber, but from him were called Hebrews; ch. xiv. 13, Abram the Hebrew.
Paul looked upon it as his privilege that he was a Hebrew of the
Hebrews, Phil. iii. 5. Eber himself, we may suppose, was a man eminent
for religion in a time of general apostasy, and a great example of
piety to his family; and, the holy tongue being commonly called from
him the Hebrew, it is probable that he retained it in his family, in
the confusion of Babel, as a special token of God's favour to him; and
from him the professors of religion were called the children of Eber.
Now, when the inspired penman would give Shem an honourable title, he
calls him the father of the Hebrews. Though when Moses wrote this, they
were a poor despised people, bond-slaves in Egypt, yet, being God's
people, it was an honour to a man to be akin to them. As Ham, though he
had many sons, is disowned by being called the father of Canaan, on
whose seed the curse was entailed (ch. ix. 22), so Shem, though he had
many sons, is dignified with the title of the father of Eber, on whose
seed the blessing was entailed. Note, a family of saints is more truly
honourable than a family of nobles, Shem's holy seed than Ham's royal
seed, Jacob's twelve patriarchs than Ishmael's twelve princes, ch.
xvii. 20. Goodness is true greatness.
2. He was the brother of Japheth the elder, by which it appears that,
though Shem is commonly put first, he was not Noah's first-born, but
Japheth was older. But why should this also be put as part of Shem's
title and description, that he was the brother of Japheth, since it had
been, in effect, said often before? And was he not as much brother to
Ham? Probably this was intended to signify the union of the Gentiles
with the Jews in the church. The sacred historian had mentioned it as
Shem's honour that he was the father of the Hebrews; but, lest
Japheth's seed should therefore be looked upon as for ever shut out
from the church, he here reminds us that he was the brother of Japheth,
not in birth only, but in blessing; for Japheth was to dwell in the
tents of Shem. Note, (1.) Those are brethren in the best manner that
are so by grace, and that meet in the covenant of God and in the
communion of saints. (2.) God, in dispensing his grace, does not go by
seniority, but the younger sometimes gets the start of the elder in
coming into the church; so the last shall be first and the first last.
II. The reason of the name of Peleg (v. 25): Because in his days (that
is, about the time of his birth, when his name was given him), was the
earth divided among the children of men that were to inhabit it; either
when Noah divided it by an orderly distribution of it, as Joshua
divided the land of Canaan by lot, or when, upon their refusal to
comply with that division, God, in justice, divided them by the
confusion of tongues: whichsoever of these was the occasion, pious
Heber saw cause to perpetuate the remembrance of it in the name of his
son; and justly may our sons be called by the same name, for in our
days, in another sense, is the earth, the church, most wretchedly
divided.
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G E N E S I S
CHAP. XI.
The old distinction between the sons of God and the sons of men
(professors and profane) survived the flood, and now appeared again,
when men began to multiply: according to this distinction we have, in
this chapter, I. The dispersion of the sons of men at Babel (ver. 1-9),
where we have, 1. Their presumptuous provoking design, which was to
build a city and a tower, ver. 1-4. 2. The righteous judgment of God
upon them in disappointing their design, by confounding their language,
and so scattering them, ver. 5-9. II. The pedigree of the sons of God
down to Abraham (ver. 10-26), with a general account of his family, and
removal out of his native country, ver. 27, &c.
The Confusion of Tongues. (b. c. 2247.)
1 And the whole earth was of one language, and of one speech. 2 And
it came to pass, as they journeyed from the east, that they found a
plain in the land of Shinar; and they dwelt there. 3 And they said
one to another, Go to, let us make brick, and burn them thoroughly. And
they had brick for stone, and slime had they for mortar. 4 And they
said, Go to, let us build us a city and a tower, whose top may reach
unto heaven; and let us make us a name, lest we be scattered abroad
upon the face of the whole earth.
The close of the foregoing chapter tells us that by the sons of Noah,
or among the sons of Noah, the nations were divided in the earth after
the flood, that is, were distinguished into several tribes or colonies;
and, the places having grown too strait for them, it was either
appointed by Noah, or agreed upon among his sons, which way each
several tribe or colony should steer its course, beginning with the
countries that were next to them, and designing to proceed farther and
farther, and to remove to a greater distance from each other, as the
increase of their several companies should require. Thus was the matter
well settled, one hundred years after the flood, about the time of
Peleg's birth; but the sons of men, it should seem, were loth to
disperse into distant places; they thought the more the merrier and the
safer, and therefore they contrived to keep together, and were slack to
go to possess the land which the Lord God of their fathers had given
them (Josh. xviii. 3), thinking themselves wiser than either God or
Noah. Now here we have,
I. The advantages which befriended their design of keeping together, 1.
They were all of one language, v. 1. If there were any different
languages before the flood, yet Noah's only, which it is likely was the
same with Adam's, was preserved through the flood, and continued after
it. Now, while they all understood one another, they would be the more
likely to love one another, and the more capable of helping one
another, and the less inclinable to separate one from another. 2. They
found a very convenient commodious place to settle in (v. 2), a plain
in the land of Shinar, a spacious plain, able to contain them all, and
a fruitful plain, able, according as their present numbers were, to
support them all, though perhaps they had not considered what room
there would be for them when their numbers should be increased. Note,
Inviting accommodations, for the present, often prove too strong
temptations to the neglect of both duty and interest, as it respects
futurity.
II. The method they took to bind themselves to one another, and to
settle together in one body. Instead of coveting to enlarge their
borders by a peaceful departure under the divine protection, they
contrived to fortify them, and, as those that were resolved to wage war
with Heaven, they put themselves into a posture of defence. Their
unanimous resolution is, Let us build ourselves a city and a tower. It
is observable that the first builders of cities, both in the old world
(ch. iv. 17), and in the new world here, were not men of the best
character and reputation: tents served God's subjects to dwell in;
cities were first built by those that were rebels against him and
revolters from him. Observe here,
1. How they excited and encouraged one another to set about this work.
They said, Go to, let us make brick (v. 3), and again, (v. 4), Go to,
let us build ourselves a city; by mutual excitements they made one
another more daring and resolute. Note, Great things may be brought to
pass when the undertakers are numerous and unanimous, and stir up one
another. Let us learn to provoke one another to love and to good works,
as sinners stir up and encourage one another to wicked works. See Ps.
cxxii. 1; Isa. ii. 3, 5; Jer. l. 5.
2. What materials they used in their building. The country, being
plain, yielded neither stone nor mortar, yet this did not discourage
them from their undertaking, but they made brick to serve instead of
stone, and slime or pitch instead of mortar. See here, (1.) What shift
those will make that are resolute in their purposes: were we but
zealously affected in a good thing, we should not stop our work so
often as we do, under pretence that we want conveniences for carrying
it on. (2.) What a difference there is between men's building and
God's; when men build their Babel, brick and slime are their best
materials; but, when God builds his Jerusalem, he lays even the
foundations of it with sapphires, and all its borders with pleasant
stones, Isa. liv. 11, 12; Rev. xxi. 19.
3. For what ends they built. Some think they intended hereby to secure
themselves against the waters of another flood. God had told them
indeed that he would not again drown the world; but they would trust to
a tower of their own making, rather than to a promise of God's making
or an ark of his appointing. If, however, they had had this in their
eye, they would have chosen to build their tower upon a mountain rather
than upon a plain, but three things, it seems, they aimed at in
building this tower:--
(1.) It seems designed for an affront to God himself; for they would
build a tower whose top might reach to heaven, which bespeaks a
defiance of God, or at least a rivalship with him. They would be like
the Most High, or would come as near him as they could, not in holiness
but in height. They forgot their place, and, scorning to creep on the
earth, resolved to climb to heaven, not by the door or ladder, but some
other way.
(2.) They hoped hereby to make themselves a name; they would do
something to be talked of now, and to give posterity to know that there
had been such men as they in the world. Rather than die and leave no
memorandum behind them, they would leave this monument of their pride,
and ambition, and folly. Note, [1.] Affectation of honour and a name
among men commonly inspires with a strange ardour for great and
difficult undertakings, and often betrays to that which is evil and
offensive to God. [2.] It is just with God to bury those names in the
dust which are raised by sin. These Babel-builders put themselves to a
great deal of foolish expense to make themselves a name; but they could
not gain even this point, for we do not find in any history the name of
so much as one of these Babel-builders. Philo Judæus says, They
engraved every one his name upon a brick, in perpetuam rei memoriam--as
a perpetual memorial; yet neither did this serve their purpose.
(3.) They did it to prevent their dispersion: Lest we be scattered
abroad upon the face of the earth. "It was done" (says Josephus) "in
disobedience to that command (ch. ix. 1), Replenish the earth." God
orders them to disperse. "No," say they, "we will not, we will live and
die together." In order hereunto, they engage themselves and one
another in this vast undertaking. That they might unite in one glorious
empire, they resolve to build this city and tower, to be the metropolis
of their kingdom and the centre of their unity. It is probable that the
band of ambitious Nimrod was in all this. He could not content himself
with the command of a particular colony, but aimed at universal
monarchy, in order to which, under pretence of uniting for their common
safety, he contrives to keep them in one body, that, having them all
under his eye, he might not fail to have them under his power. See the
daring presumption of these sinners. Here is, [1.] A bold opposition to
God: "You shall be scattered," says God. "But we will not," say they.
Woe unto him that thus strives with his Maker. [2.] A bold competition
with God. It is God's prerogative to be universal monarch, Lord of all,
and King of kings; the man that aims at it offers to step into the
throne of God, who will not give his glory to another.
5 And the Lord came down to see the city and the tower, which the
children of men builded. 6 And the Lord said, Behold, the people is
one, and they have all one language; and this they begin to do: and now
nothing will be restrained from them, which they have imagined to do.
7 Go to, let us go down, and there confound their language, that they
may not understand one another's speech. 8 So the Lord scattered them
abroad from thence upon the face of all the earth: and they left off to
build the city. 9 Therefore is the name of it called Babel; because
the Lord did there confound the language of all the earth: and from
thence did the Lord scatter them abroad upon the face of all the earth.
We have here the quashing of the project of the Babel-builders, and the
turning of the counsel of those froward men headlong, that God's
counsel might stand in spite of them. Here is,
I. The cognizance God took of the design that was on foot: The Lord
came down to see the city, v. 5. It is an expression after the manner
of men; he knew it as clearly and fully as men know that which they
come to the place to view. Observe, 1. Before he gave judgment upon
their cause, he enquired into it; for God is incontestably just and
fair in all his proceedings against sin and sinners, and condemns none
unheard. 2. It is spoken of as an act of condescension in God to take
notice even of this building, which the undertakers were so proud of;
for he humbles himself to behold the transactions, even the most
considerable ones, of this lower world, Ps. cxiii. 6.. 3. It is said to
be the tower which the children of men built, which intimates, (1.)
Their weakness and frailty as men. It was a very foolish thing for the
children of men, worms of the earth, to defy Heaven, and to provoke the
Lord to jealousy. Are they stronger than he? (2.) Their sinfulness and
obnoxiousness. They were the sons of Adam, so it is in the Hebrew; nay,
of that Adam, that sinful disobedient Adam, whose children are by
nature children of disobedience, children that are corrupters. (3.)
Their distinction from the children of God, the professors of religion,
from whom these daring builders had separated themselves, and built
this tower to support and perpetuate the separation. Pious Eber is not
found among this ungodly crew; for he and his are called the children
of God, and therefore their souls come not into the secret, nor unite
themselves to the assembly, of these children of men.
II. The counsels and resolves of the Eternal God concerning this
matter; he did not come down merely as a spectator, but as a judge, as
a prince, to look upon these proud men, and abase them, Job xl. 11-14.
Observe,
1. He suffered them to proceed a good way in their enterprise before he
put a stop to it, that they might have space to repent, and, if they
had so much consideration left, might be ashamed of it and weary of it
themselves; and if not that their disappointment might be the more
shameful, and every one that passed by might laugh at them, saying,
These men began to build, and were not able to finish, that so the
works of their hands, from which they promised themselves immortal
honour, might turn to their perpetual reproach. Note, God has wise and
holy ends in permitting the enemies of his glory to carry on their
impious projects a great way, and to prosper long in their enterprises.
2. When they had, with much care and toil, made some considerable
progress in their building, then God determined to break their measures
and disperse them. Observe,
(1.) The righteousness of God, which appears in the considerations upon
which he proceeded in this resolution, v. 6. Two things he
considered:--[1.] Their oneness, as a reason why they must be
scattered: "Behold, the people are one, and they have all one language.
If they continue one, much of the earth will be left uninhabited; the
power of their prince will soon be exorbitant; wickedness and
profaneness will be insufferably rampant, for they will strengthen one
another's hands in it; and, which is worst of all, there will be an
overbalance to the church, and these children of men, if thus
incorporated, will swallow up the little remnant of God's children."
Therefore it is decreed that they must not be one. Note, Unity is a
policy, but it is not the infallible mark of a true church; yet, while
the builders of Babel, though of different families, dispositions, and
interests, were thus unanimous in opposing God, what a pity is it, and
what a shame, that the builders of Sion, though united in one common
head and Spirit, should be divided, as they are, in serving God! But
marvel not at the matter. Christ came not to send peace. [2.] Their
obstinacy: Now nothing will be restrained from them; and this is a
reason why they must be crossed and thwarted in their design. God had
tried, by his commands and admonitions, to bring them off from this
project, but in vain; therefore he must take another course with them.
See here, First, The sinfulness of sin, and the wilfulness of sinners;
ever since Adam would not be restrained from the forbidden tree, his
unsanctified seed have been impatient of restraint and ready to rebel
against it. Secondly, See the necessity of God's judgments upon earth,
to keep the world in some order and to tie the hands of those that will
not be checked by law.
(2.) The wisdom and mercy of God in the methods that were taken for the
defeating of this enterprise (v. 7): Go to, let us go down, and there
confound their language. This was not spoken to the angels, as if God
needed either their advice or their assistance, but God speaks it to
himself, or the Father to the Son and Holy Ghost. They said, Go to, let
us make brick, and Go to, let us build a tower, animating one another
to the attempt; and now God says, Go to, let us confound their
language; for, if men stir up themselves to sin, God will stir up
himself to take vengeance, Isa. lix. 17, 18. Now observe here, [1.] The
mercy of God, in moderating the penalty, and not making it
proportionable to the offence; for he deals not with us according to
our sins. He does not say, "Let us go down now in thunder and
lightning, and consume those rebels in a moment;" or, "Let the earth
open, and swallow up them and their building, and let those go down
quickly into hell who are climbing to heaven the wrong way." No; only,
"Let us go down, and scatter them." They deserved death, but are only
banished or transported; for the patience of God is very great towards
a provoking world. Punishments are chiefly reserved for the future
state. God's judgments on sinners in this life, compared with those
which are reserved, are little more than restraints. [2.] The wisdom of
God, in pitching upon an effectual expedient to stay proceedings, which
was the confounding of their language, that they might not understand
one another's speech, nor could they well join hands when their tongues
were divided; so that this would be a very proper method both for
taking them off from their building (for, if they could not understand
one another, they could not help one another) and also for disposing
them to scatter; for, when they could not understand one another, they
could not take pleasure in one another. Note, God has various means,
and effectual ones, to baffle and defeat the projects of proud men that
set themselves against him, and particularly to divide them among
themselves, either by dividing their spirits (Judg. ix. 23), or by
dividing their tongues, as David prays, Ps. lv. 9.
III. The execution of these counsels of God, to the blasting and
defeating of the counsels of men, v. 8, 9. God made them know whose
word should stand, his or theirs, as the expression is, Jer. xliv. 28.
Notwithstanding their oneness and obstinacy, God was too hard for them,
and wherein they dealt proudly he was above them; for who ever hardened
his heart against him and prospered? Three things were done:--
1. Their language was confounded. God, who, when he made man, taught
him to speak, and put words into his mouth fit to express the
conceptions of his mind by, now caused these builders to forget their
former language, and to speak and understand a new one, which yet was
common to those of the same tribe or family, but not to others: those
of one colony could converse together, but not with those of another.
Now, (1.) This was a great miracle, and a proof of the power which God
has upon the minds and tongues of men, which he turns as the rivers of
water. (2.) This was a great judgment upon these builders; for, being
thus deprived of the knowledge of the ancient and holy tongue, they had
become incapable of communicating with the true church, in which it was
retained, and probably it contributed much to their loss of the
knowledge of the true God. (3.) We all suffer by it, to this day. In
all the inconveniences we sustain by the diversity of languages, and
all the pains and trouble we are at to learn the languages we have
occasion for, we smart for the rebellion of our ancestors at Babel.
Nay, and those unhappy controversies which are strifes of words, and
arise from our misunderstanding one another's language, for aught I
know are owing to this confusion of tongues. (4.) The project of some
to frame a universal character, in order to a universal language, how
desirable soever it may seem, is yet, I think, but a vain thing to
attempt; for it is to strive against a divine sentence, by which the
languages of the nations will be divided while the world stands. (5.)
We may here lament the loss of the universal use of the Hebrew tongue,
which from this time was the vulgar language of the Hebrews only, and
continued so till the captivity in Babylon, where, even among them, it
was exchanged for the Syriac. (6.) As the confounding of tongues
divided the children of men and scattered them abroad, so the gift of
tongues, bestowed upon the apostles (Acts ii.), contributed greatly to
the gathering together of the children of God, who were scattered
abroad, and the uniting of them in Christ, that with one mind and one
mouth they might glorify God, Rom. xv. 6.
2. Their building was stopped: They left off to build the city. This
was the effect of the confusion of their tongues; for it not only
incapacitated them for helping one another, but probably struck such a
damp upon their spirits that they could not proceed, since they saw, in
this, the hand of the Lord gone out against them. Note, (1.) It is
wisdom to leave off that which we see God fights against. (2.) God is
able to blast and bring to nought all the devices and designs of
Babel-builders. He sits in heaven, and laughs at the counsels of the
kings of the earth against him and his anointed; and will force them to
confess that there is no wisdom nor counsel against the Lord, Prov.
xxi. 30; Isa. viii. 9, 10.
3. The builders were scattered abroad upon the face of the whole earth,
v. 8, 9. They departed in companies, after their families, and after
their tongues (ch. x. 5, 20, 31), to the several countries and places
allotted to them in the division that had been made, which they knew
before, but would not go to take possession of till now that they were
forced to it. Observe here, (1.) The very thing which they feared came
upon them. That dispersion which sought to evade by an act of rebellion
they by this act brought upon themselves; for we are most likely to
fall into that trouble which we seek to evade by indirect and sinful
methods. (2.) It was God's work: The Lord scattered them. God's hand is
to be acknowledged in all scattering providences; if the family be
scattered, relations scattered, churches scattered, it is the Lord's
doing. (3.) Though they were as firmly in league with one another as
could be, yet the Lord scattered them; for no man can keep together
what God will put asunder. (4.) Thus God justly took vengeance on them
for their oneness in that presumptuous attempt to build their tower.
Shameful dispersions are the just punishment of sinful unions. Simeon
and Levi, who had been brethren in iniquity, were divided in Jacob, ch.
xlix. 5, 7; Ps. lxxxiii. 3-13. (5.) They left behind them a perpetual
memorandum of their reproach, in the name given to the place. It was
called Babel, confusion. Those that aim at a great name commonly come
off with a bad name. (6.) The children of men were now finally
scattered, and never did, nor ever will, come all together again, till
the great day, when the Son of man shall sit upon the throne of his
glory, and all nations shall be gathered before him, Matt. xxv. 31, 32.
10 These are the generations of Shem: Shem was a hundred years old, and
begat Arphaxad two years after the flood: 11 And Shem lived after he
begat Arphaxad five hundred years, and begat sons and daughters. 12
And Arphaxad lived five and thirty years, and begat Salah: 13 And
Arphaxad lived after he begat Salah four hundred and three years, and
begat sons and daughters. 14 And Salah lived thirty years, and begat
Eber: 15 And Salah lived after he begat Eber four hundred and three
years, and begat sons and daughters. 16 And Eber lived four and
thirty years, and begat Peleg: 17 And Eber lived after he begat Peleg
four hundred and thirty years, and begat sons and daughters. 18 And
Peleg lived thirty years, and begat Reu: 19 And Peleg lived after he
begat Reu two hundred and nine years, and begat sons and daughters.
20 And Reu lived two and thirty years, and begat Serug: 21 And Reu
lived after he begat Serug two hundred and seven years, and begat sons
and daughters. 22 And Serug lived thirty years, and begat Nahor: 23
And Serug lived after he begat Nahor two hundred years, and begat sons
and daughters. 24 And Nahor lived nine and twenty years, and begat
Terah: 25 And Nahor lived after he begat Terah a hundred and nineteen
years, and begat sons and daughters. 26 And Terah lived seventy
years, and begat Abram, Nahor, and Haran.
We have here a genealogy, not an endless genealogy, for here it ends in
Abram, the friend of God, and leads further to Christ, the promised
seed, who was the son of Abram, and from Abram the genealogy of Christ
is reckoned (Matt. i. 1, &c.); so that put ch. v., ch. xi., and Matt.
i, together, and you have such an entire genealogy of Jesus Christ as
cannot be produced, for aught I know, concerning any person in the
world, out of his line, and at such a distance from the fountain-head.
And, laying these three genealogies together, we shall find that twice
ten, and thrice fourteen, generations or descents, passed between the
first and second Adam, making it clear concerning Christ that he was
not only the Son of Abraham, but the Son of man, and the seed of woman.
Observe here, 1. Nothing is left upon record concerning those of this
line but their names and ages, the Holy Ghost seeming to hasten through
them to the story of Abram. How little do we know of those that have
gone before us in this world, even those that lived in the same places
where we live, as we likewise know little of those that are our
contemporaries in distant places! we have enough to do to mind the work
of our own day, and let God alone to require that which is past, Eccl.
iii. 15. 2. There was an observable gradual decrease in the years of
their lives. Shem reached to 600 years, which yet fell short of the age
of the patriarchs before the flood; the next three came short of 500;
the next three did not reach to 300; after them we read not of any that
attained to 200, except Terah; and, not many ages after this, Moses
reckoned seventy, or eighty, to be the utmost men ordinarily arrive at.
When the earth began to be replenished, men's lives began to shorten;
so that the decrease is to be imputed to the wise disposal of
Providence, rather than to any decay of nature. For the elect's sake,
men's days are shortened; and, being evil, it is well they are few, and
attain not to the years of the lives of our fathers, ch. xlvii. 9. 3.
Eber, from whom the Hebrews were denominated, was the longest-lived of
any that was born after the flood, which perhaps was the reward of his
singular piety and strict adherence to the ways of God.
The Generations of Terah. (b. c. 1921.)
27 Now these are the generations of Terah: Terah begat Abram, Nahor,
and Haran; and Haran begat Lot. 28 And Haran died before his father
Terah in the land of his nativity, in Ur of the Chaldees. 29 And
Abram and Nahor took them wives: the name of Abram's wife was Sarai;
and the name of Nahor's wife, Milcah, the daughter of Haran, the father
of Milcah, and the father of Iscah. 30 But Sarai was barren; she had
no child. 31 And Terah took Abram his son, and Lot the son of Haran
his son's son, and Sarai his daughter in law, his son Abram's wife; and
they went forth with them from Ur, of the Chaldees, to go into the land
of Canaan; and they came unto Haran, and dwelt there. 32 And the days
of Terah were two hundred and five years: and Terah died in Haran.
Here begins the story of Abram, whose name is famous, henceforward, in
both Testaments. We have here,
I. His country: Ur of the Chaldees. This was the land of his nativity,
an idolatrous country, where even the children of Eber themselves had
degenerated. Note, Those who are, through grace, heirs of the land of
promise, ought to remember what was the land of their nativity, what
was their corrupt and sinful state by nature, the rock out of which
they were hewn.
II. His relations, mentioned for his sake, and because of their
interest in the following story. 1. His father was Terah, of whom it is
said (Josh. xxiv. 2) that he served other gods, on the other side of
the flood, so early did idolatry gain footing in the world, and so hard
is it even for those that have some good principles to swim against the
stream. Though it is said (v. 26) that when Terah was seventy years old
he begat Abram, Nahor, and Haran (which seems to tell us that Abram was
the eldest son of Terah, and was born in his seventieth year), yet, by
comparing v. 32, which makes Terah to die in his 205th year, with Acts
vii. 4 (where it is said that he was but seventy-five years old when he
removed from Haran), it appears that he was born in the 130th year of
Terah, and probably was his youngest son; for, in God's choices, the
last are often first and the first last. We have, 2. Some account of
his brethren. (1.) Nahor, out of whose family both Isaac and Jacob had
their wives. (2.) Haran, the father of Lot, of whom it is here said (v.
28) that he died before his father Terah. Note, Children cannot be sure
that they shall survive their parents; for death does not go by
seniority, taking the eldest first. The shadow of death is without any
order, Job x. 22. It is likewise said that he died in Ur of the
Chaldees, before the happy removal of the family out of that idolatrous
country. Note, It concerns us to hasten out of our natural state, lest
death surprise us in it. 3. His wife was Sarai, who some think, was the
same with Iscah, the daughter of Haran. Abram himself says of her that
she was the daughter of his father, but not the daughter of his mother,
ch. xx. 12. She was ten years younger than Abram.
III. His departure out of Ur of the Chaldees, with his father Terah,
his nephew Lot, and the rest of his family, in obedience to the call of
God, of which we shall read more, ch. xii. 1, &c. This chapter leaves
them in Haran, or Charran, a place about mid-way between Ur and Canaan,
where they dwelt till Terah's head was laid, probably because the old
man was unable, through the infirmities of age, to proceed in his
journey. Many reach to Charran, and yet fall short of Canaan; they are
not far from the kingdom of God, and yet never come thither.
__________________________________________________________________
G E N E S I S
CHAP. XII.
The pedigree and family of Abram we had an account of in the foregoing
chapter; here the Holy Ghost enters upon his story, and henceforward
Abram and his seed are almost the only subject of the sacred history.
In this chapter we have, I. God's call of Abram to the land of Canaan,
ver. 1-3. II. Abram's obedience to this call, ver. 4, 5. III. His
welcome to the land of Canaan, ver. 6-9. IV. His journey to Egypt, with
an account of what happened to him there. Abram's flight and fault,
ver. 10-13. Sarai's danger and deliverance, ver. 14-20.
The Call of Abram. (b. c. 1921.)
1 Now the Lord had said unto Abram, Get thee out of thy country, and
from thy kindred, and from thy father's house, unto a land that I will
show thee: 2 And I will make of thee a great nation, and I will bless
thee, and make thy name great; and thou shalt be a blessing: 3 And I
will bless them that bless thee, and curse him that curseth thee: and
in thee shall all families of the earth be blessed.
We have here the call by which Abram was removed out of the land of his
nativity into the land of promise, which was designed both to try his
faith and obedience and also to separate him and set him apart for God,
and for special services and favours which were further designed. The
circumstances of this call we may be somewhat helped to the knowledge
of from Stephen's speech, Acts vii. 2, where we are told, 1. That the
God of glory appeared to him to give him this call, appeared in such
displays of his glory as left Abram no room to doubt the divine
authority of this call. God spoke to him afterwards in divers manners;
but this first time, when the correspondence was to be settled, he
appeared to him as the God of glory, and spoke to him. 2. That this
call was given him in Mesopotamia, before he dwelt in Charran;
therefore we rightly read it, The Lord had said unto Abram, namely, in
Ur of the Chaldees; and, in obedience to this call, as Stephen further
relates the story (Acts vii. 4), he came out of the land of the
Chaldeans, and dwelt in Charran, or Haran, about five years, and
thence, when his father was dead, by a fresh command, pursuant to the
former, God removed him into the land of Canaan. Some think that Haran
was in Chaldea, and so was still a part of Abram's country, or that
Abram, having staid there five years, began to call it his country, and
to take root there, till God let him know this was not the place he was
intended for. Note, If God loves us, and has mercy in store for us, he
will not suffer us to take up our rest any where short of Canaan, but
will graciously repeat his calls, till the good work begun be
performed, and our souls repose in God only. In the call itself we have
a precept and a promise.
I. A trying precept: Get thee out of thy country, v. 1. Now,
1. By this precept he was tried whether he loved his native soil and
dearest friends, and whether he could willingly leave all, to go along
with God. His country had become idolatrous, his kindred and his
father's house were a constant temptation to him, and he could not
continue with them without danger of being infected by them; therefore
Get thee out, lk-lk--Vade tibi, Get thee gone, with all speed, escape
for thy life, look not behind thee, ch. xix. 17. Note, Those that are
in a sinful state are concerned to make all possible haste out of it.
Get out for thyself (so some read it), that is, for thy own good. Note,
Those who leave their sins, and turn to God, will themselves be
unspeakable gainers by the change, Prov. ix. 12. This command which God
gave to Abram is much the same with the gospel call by which all the
spiritual seed of faithful Abram are brought into covenant with God.
For, (1.) Natural affection must give way to divine grace. Our country
is dear to us, our kindred dearer, and our father's house dearest of
all; and yet they must all be hated (Luke xiv. 26), that is, we must
love them less than Christ, hate them in comparison with him, and,
whenever any of these come in competition with him, they must be
postponed, and the preference given to the will and honour of the Lord
Jesus. (2.) Sin, and all the occasions of it, must be forsaken, and
particularly bad company; we must abandon all the idols of iniquity
which have been set up in our hearts, and get out of the way of
temptation, plucking out even a right eye that leads us to sin (Matt.
v. 29), willingly parting with that which is dearest to us, when we
cannot keep it without hazard of our integrity. Those that resolve to
keep the commandments of God must quit the society of evil doers, Ps.
cxix. 115; Acts ii. 40. (3.) The world, and all our enjoyments in it,
must be looked upon with a holy indifference and contempt; we must no
longer look upon it as our country, or home, but as our inn, and must
accordingly sit loose to it and live above it, get out of it in
affection.
2. By this precept he was tried whether he could trust God further than
he saw him; for he must leave his own country, to go to a land that God
would show him. He does not say, "It is a land that I will give thee,"
but merely, "a land that I will show thee." Nor does he tell him what
land it was, nor what kind of land; but he must follow God with an
implicit faith, and take God's word for it, in the general, though he
had no particular securities given him that he should be no loser by
leaving his country, to follow God. Note, Those that will deal with God
must deal upon trust; we must quit the things that are seen for things
that are not seen, and submit to the sufferings of this present time in
hopes of a glory that is yet to be revealed (Rom. viii. 18); for it
doth not yet appear what we shall be (1 John iii. 2), any more than it
did to Abram, when God called him to a land he would show him, so
teaching him to live in a continual dependence upon his direction, and
with his eye ever towards him.
II. Here is an encouraging promise, nay, it is a complication of
promises, many, and exceedingly great and precious. Note, All God's
precepts are attended with promises to the obedient. When he makes
himself known also as a rewarder: if we obey the command, God will not
fail to perform the promise. Here are six promises:--
1. I will make of thee a great nation. When God took him from his own
people, he promised to make him the head of another; he cut him off
from being the branch of a wild olive, to make him the root of a good
olive. This promise was, (1.) A great relief to Abram's burden; for he
had now no child. Note, God knows how to suit his favours to the wants
and necessities of his children. He that has a plaster for every sore
will provide one for that first which is most painful. (2.) A great
trial to Abram's faith; for his wife had been long barren, so that, if
he believe, it must be against hope, and his faith must build purely
upon that power which can out of stones raise up children unto Abraham,
and make them a great nation. Note, [1.] God makes nations: by him they
are born at once (Isa. lxvi. 8), and he speaks, to build and plant
them, Jer. xviii. 9. And, [2.] If a nation be made great in wealth and
power, it is God that makes it great. [3.] God can raise great nations
out of dry ground, and can make a little one to be a thousand.
2. I will bless thee, either particularly with the blessing of
fruitfulness and increase, as he had blessed Adam and Noah, or, in
general, "I will bless thee with all manner of blessings, both of the
upper and the nether springs. Leave thy father's house, and I will give
thee a father's blessing, better than that of they progenitors." Note,
Obedient believers will be sure to inherit the blessing.
3. I will make thy name great. By deserting his country, he lost his
name there. "Care not for that," says God, "but trust me, and I will
make thee a greater name than ever thou couldst have had there." Having
no child, he feared he should have no name; but God will make him a
great nation, and so make him a great name. Note, (1.) God is the
fountain of honour, and from him promotion comes, 1 Sam. ii. 8. (2.)
The name of obedient believers shall certainly be celebrated and made
great. The best report is that which the elders obtained by faith, Heb.
xi. 2.
4. Thou shalt be a blessing; that is, (1.) "Thy happiness shall be a
sample of happiness, so that those who would bless their friends shall
only pray that God would make them like Abram;" as Ruth iv. 11. Note,
God's dealings with obedient believers are so kind and gracious that we
need not desire for ourselves or our friends to be any better dealt
with: to have God for our friend is blessedness enough. (2.) "Thy life
shall be a blessing to the places where thou shalt sojourn." Note, Good
men are the blessings of their country, and it is their unspeakable
honour and happiness to be made so.
5. I will bless those that bless thee and curse him that curseth thee.
This made it a kind of a league, offensive and defensive, between God
and Abram. Abram heartily espoused God's cause, and here God promises
to interest himself in his. (1.) He promises to be a friend to his
friends, to take kindnesses shown to him as done to himself, and to
recompense them accordingly. God will take care that none be losers, in
the long run, by any service done for his people; even a cup of cold
water shall be rewarded. (2.) He promises to appear against his
enemies. There were those that hated and cursed even Abram himself;
but, while their causeless curses could not hurt Abram, God's righteous
curse would certainly overtake and ruin them, Num. xxiv. 9. This is a
good reason why we should bless those that curse us, because it is
enough that God will curse them, Ps. xxxviii. 13-15.
6. In thee shall all the families of the earth be blessed. This was the
promise that crowned all the rest; for it points at the Messiah, in
whom all the promises are yea and amen. Note, (1.) Jesus Christ is the
great blessing of the world, the greatest that ever the world was
blessed with. He is a family blessing, by him salvation is brought to
the house (Luke xix. 9); when we reckon up our family blessings, let us
put Christ in the imprimis--the first place, as the blessing of
blessings. But how are all the families of the earth blessed in Christ,
when so many are strangers to him? Answer, [1.] All that are blessed
are blessed in him, Acts iv. 12. [2.] All that believe, of what family
soever they shall be, shall be blessed in him. [3.] Some of all the
families of the earth are blessed in him. [4.] There are some blessings
which all the families of the earth are blessed with in Christ; for the
gospel salvation is a common salvation, Jude 3. (2.) It is a great
honour to be related to Christ; this made Abram's name great, that the
Messiah was to descend from his loins, much more than that he should be
the father of many nations. It was Abram's honour to be his father by
nature; it will be ours to be his brethren by grace, Matt. xii. 50.
Arrival of Abram in Canaan. (b. c. 1920.)
4 So Abram departed, as the Lord had spoken unto him; and Lot went with
him: and Abram was seventy and five years old when he departed out of
Haran. 5 And Abram took Sarai his wife, and Lot his brother's son,
and all their substance that they had gathered, and the souls that they
had gotten in Haran; and they went forth to go into the land of Canaan;
and into the land of Canaan they came.
Here is, I. Abraham's removal out of his country, out of Ur first and
afterwards out of Haran, in compliance with the call of God: So Abram
departed; he was not disobedient to the heavenly vision, but did as he
was bidden, not conferring with flesh and blood, Gal. i. 15, 16. His
obedience was speedy and without delay, submissive and without dispute;
for he went out, not knowing whither he went (Heb. xi. 8), but knowing
whom he followed and under whose direction he went. Thus God called him
to his foot, Isa. xli. 2.
II. His age when he removed: he was seventy-five years old, an age when
he should rather have had rest and settlement; but, if God will have
him to begin the world again now in his old age, he will submit. Here
is an instance of an old convert.
III. The company and cargo that he took with him.
1. He took his wife, and his nephew Lot, with him; not by force and
against their wills, but by persuasion. Sarai, his wife, would be sure
to go with him; God had joined them together, and nothing should put
them asunder. If Abram leave all, to follow God, Sarai will leave all,
to follow Abram, though neither of them knew whither. And it was a
mercy to Abram to have such a companion in his travels, a help meet for
him. Note, It is very comfortable when husband and wife agree to go
together in the way to heaven. Lot also, his kinsman, was influenced by
Abram's good example, who was perhaps his guardian after the death of
his father, and he was willing to go along with him too. Note, Those
that go to Canaan need not go alone; for, though few find the strait
gate, blessed be God, some do; and it is our wisdom to go with those
with whom God is (Zech. viii. 23), wherever they go.
2. They took all their effects with them--all their substance and
movable goods, that they had gathered. For, (1.) With themselves they
would give up their all, to be at God's disposal, would keep back no
part of the price, but venture all in one bottom, knowing it was a good
bottom. (2.) They would furnish themselves with that which was
requisite, both for the service of God and the supply of their family,
in the country whither they were going. To have thrown away his
substance, because God had promised to bless him, would have been to
tempt God, not to trust him. (3.) They would not be under any
temptation to return; therefore they leave not a hoof behind, lest that
should make them mindful of the country from which they came out.
3. They took with them the souls that they had gotten, that is, (1.)
The servants they had bought, which were part of their substance, but
are called souls, to remind masters that their poor servants have
souls, precious souls, which they ought to take care of and provide
food convenient for. (2.) The proselytes they had made, and persuaded
to attend the worship of the true God, and to go with them to Canaan:
the souls which (as one of the rabbin expresses it) they had gathered
under the wings of the divine Majesty. Note, Those who serve and follow
God themselves should do all they can to bring others to serve and
follow him too. These souls they are said to have gained. We must
reckon ourselves true gainers if we can but win souls to Christ.
IV. Here is their happy arrival at their journey's end: They went forth
to go into the land of Canaan; so they did before (ch. xi. 31), and
then took up short, but now they held on their way, and, by the good
hand of their God upon them, to the land of Canaan they came, where by
a fresh revelation they were told that this was the land God promised
to show them. They were not discouraged by the difficulties they met
with in their way, nor diverted by the delights they met with, but
pressed forward. Note, 1. Those that set out for heaven must persevere
to the end, still reaching forth to those things that are before. 2.
That which we undertake in obedience to God's command, and a humble
attendance upon his providence, will certainly succeed, and end with
comfort at last.
Abram's Devotion. (b. c. 1921.)
6 And Abram passed through the land unto the place of Sichem, unto the
plain of Moreh. And the Canaanite was then in the land. 7 And the
Lord appeared unto Abram, and said, Unto thy seed will I give this
land: and there builded he an altar unto the Lord, who appeared unto
him. 8 And he removed from thence unto a mountain on the east of
Beth-el, and pitched his tent, having Beth-el on the west, and Hai on
the east: and there he builded an altar unto the Lord, and called upon
the name of the Lord. 9 And Abram journeyed, going on still toward
the south.
One would have expected that Abram having had such an extraordinary
call to Canaan some great event should have followed upon his arrival
there, that he should have been introduced with all possible marks of
honour and respect, and that the kings of Canaan should immediately
have surrendered their crowns to him, and done him homage. But no; he
comes not with observation, little notice is taken of him, for still
God will have him to live by faith, and to look upon Canaan, even when
he was in it, as a land of promise; therefore observe here,
I. How little comfort he had in the land he came to; for, 1. He had it
not to himself: The Canaanite was then in the land. He found the
country peopled and possessed by Canaanites, who were likely to be but
bad neighbours and worse landlords; and, for aught that appears, he
could not have ground to pitch his tent on but by their permission.
Thus the accursed Canaanites seemed to be in better circumstances than
blessed Abram. Note, The children of this world have commonly more of
it than God's children. 2. He had not a settlement in it. He passed
through the land, v. 6. He removed to a mountain, v. 8. He journeyed,
going on still, v. 9. Observe here, (1.) Sometimes it is the lot of
good men to be unsettled, and obliged often to remove their habitation.
Holy David had his wanderings, his flittings, Ps. lvi. 8. (2.) Our
removes in this world are often into various conditions. Abram
sojourned, first in a plain v. 6, then in a mountain, v. 8. God has set
the one over-against the other. (3.) All good people must look upon
themselves as strangers and sojourners in this world, and by faith sit
loose to it as a strange country. So Abram did, Heb. xi. 8-14. (4.)
While we are here in this present state, we must be journeying, and
going on still from strength to strength, as having not yet attained.
II. How much comfort he had in the God he followed; when he could have
little satisfaction in converse with the Canaanites whom he found
there, he had abundance of pleasure in communion with that God who
brought him thither, and did not leave him. Communion with God is kept
up by the word and by prayer, and by these, according to the methods of
that dispensation, Abram's communion with God was kept up in the land
of his pilgrimage.
1. God appeared to Abram, probably in a vision, and spoke to him good
words and comfortable words: Unto thy seed will I give this land. Note,
(1.) No place nor condition of life can shut us out from the comfort of
God's gracious visits. Abram is a sojourner, unsettled among
Canaanites; and yet here also he meets with him that lives and sees
him. Enemies may part us and our tents, us and our altars, but not us
and our God. Nay, (2.) With respect to those that faithfully follow God
in a way of duty, though he lead them from their friends, he will
himself make up that loss by his gracious appearances to them. (3.)
God's promises are sure and satisfying to all those who conscientiously
observe and obey his precepts; and those who, in compliance with God's
call, leave or lose any thing that is dear to them, shall be sure of
something else abundantly better in lieu of it. Abram had left the land
of his nativity: "Well," says God, "I will give thee this land," Matt.
xix. 29. (4.) God reveals himself and his favours to his people by
degrees; before he had promised to show him this land, now to give it
to him: as grace is growing, so is comfort. (5.) It is comfortable to
have land of God's giving, not by providence only, but by promise. (6.)
Mercies to the children are mercies to the parents. "I will give it,
not to thee, but to thy seed;" it is a grant in reversion to his seed,
which yet, it should seem, Abram understood also as a grant to himself
of a better land in reversion, of which this was a type; for he looked
for a heavenly country, Heb. xi. 16.
2. Abram attended on God in his instituted ordinances. He built an
altar unto the Lord who appeared to him, and called on the name of the
Lord, v. 7, 8. Now consider this, (1.) As done upon a special occasion.
When God appeared to him, then and there he built an altar, with an eye
to the God who appeared to him. Thus he returned God's visit, and kept
up his correspondence with heaven, as one that resolved it should not
fail on his side; thus he acknowledged, with thankfulness, God's
kindness to him in making him that gracious visit and promise; and thus
he testified his confidence in and dependence upon the word which God
had spoken. Note, An active believer can heartily bless God for a
promise the performance of which he does not yet see, and build an
altar to the honour of God who appears to him, though he does not yet
appear for him. (2.) As his constant practice, whithersoever he
removed. As soon as Abram had got to Canaan, though he was but a
stranger and sojourner there, yet he set up, and kept up, the worship
of God in his family; and wherever he had a tent God had an altar, and
that an altar sanctified by prayer. For he not only minded the
ceremonial part of religion, the offering of sacrifice, but made
conscience of the natural duty of seeking to his God, and calling on
his name, that spiritual sacrifice with which God is well pleased. He
preached concerning the name of the Lord, that is, he instructed his
family and neighbours in the knowledge of the true God and his holy
religion. The souls he had gotten in Haran, being discipled, must be
further taught. Note, Those that would approve themselves the children
of faithful Abram, and would inherit the blessing of Abram, must make
conscience of keeping up the solemn worship of God, particularly in
their families, according to the example of Abram. The way of family
worship is a good old way, is no novel invention, but the ancient usage
of all the saints. Abram was very rich and had a numerous family, was
now unsettled and in the midst of enemies, and yet, wherever he pitched
his tent, he built an altar. Wherever we go, let us not fail to take
our religion along with us.
Abram's Removal into Egypt. (b. c. 1920.)
10 And there was a famine in the land: and Abram went down into Egypt
to sojourn there; for the famine was grievous in the land. 11 And it
came to pass, when he was come near to enter into Egypt, that he said
unto Sarai his wife, Behold now, I know that thou art a fair woman to
look upon: 12 Therefore it shall come to pass, when the Egyptians
shall see thee, that they shall say, This is his wife: and they will
kill me, but they will save thee alive. 13 Say, I pray thee, thou art
my sister: that it may be well with me for thy sake; and my soul shall
live because of thee.
Here is, I. A famine in the land of Canaan, a grievous famine. That
fruitful land was turned into barrenness, not only to punish the
iniquity of the Canaanites who dwelt therein, but to exercise the faith
of Abram who sojourned therein; and a very sore trial it was; it tried
what he would think, 1. Of God that brought him thither, whether he
would not be ready to say with his murmuring seed that he was brought
forth to be killed with hunger, Exod. xvi. 3. Nothing short of a strong
faith could keep up good thoughts of God under such a providence. 2. Of
the land of promise, whether he would think the grant of it worth the
accepting, and a valuable consideration for the relinquishing of his
own country, when, for aught that now appeared, it was a land that ate
up the inhabitants. Now he was tried whether he could preserve an
unshaken confidence that the God who brought him to Canaan would
maintain him there, and whether he could rejoice in him as the God of
his salvation when the fig-tree did not blossom, Hab. iii. 17, 18.
Note, (1.) Strong faith is commonly exercised with divers temptations,
that it may be found to praise, and honour, and glory, 1 Pet. i. 6, 7.
(2.) It pleases God sometimes to try those with great afflictions who
are but young beginners in religion. (3.) It is possible for a man to
be in the way of duty, and in the way to happiness, and yet meet with
great troubles and disappointments.
II. Abram's removal into Egypt, upon occasion of this famine. See how
wisely God provides that there should be plenty in one place when there
was scarcity in another, that, as members of the great body, we may not
say to one another, I have no need of you. God's providence took care
there should be a supply in Egypt, and Abram's prudence made use of the
opportunity; for we tempt God, and do not trust him, if, in the time of
distress, we use not the means he has graciously provided for our
preservation: We must not expect needless miracles. But that which is
especially observable here, to the praise of Abram, is that he did not
offer to return, upon this occasion, to the country from which he came
out, nor so much as towards it. The land of his nativity lay north-east
from Canaan; and therefore, when he must, for a time, quit Canaan, he
chooses to go to Egypt, which lay south-west, the contrary way, that he
might not so much as seem to look back. See Heb. xi. 15, 16. Further
observe, When he went down into Egypt, it was to sojourn there, not to
dwell there. Note, 1. Though Providence, for a time, may cast us into
bad places, yet we ought to tarry there no longer than needs must; we
may sojourn where we may not settle. 2. A good man, while he is on this
side heaven, wherever he is, is but a sojourner.
III. A great fault which Abram was guilty of, in denying his wife, and
pretending that she was his sister. The scripture is impartial in
relating the misdeeds of the most celebrated saints, which are
recorded, not for our imitation, but for our admonition, that he who
thinks he stands may take heed lest he fall. 1. His fault was
dissembling his relation to Sarai, equivocating concerning it, and
teaching his wife, and probably all his attendants, to do so too. What
he said was, in a sense, true (ch. xx. 12), but with a purpose to
deceive; he so concealed a further truth as in effect to deny it, and
to expose thereby both his wife and the Egyptians to sin. 2. That which
was at the bottom of it was a jealous timorous fancy he had that some
of the Egyptians would be so charmed with the beauty of Sarai (Egypt
producing few such beauties) that, if they should know he was her
husband, they would find some way or other to take him off, that they
might marry her. He presumes they would rather be guilty of murder than
adultery, such a heinous crime was it then accounted and such a sacred
regard was paid to the marriage bond; hence he infers, without any good
reason, They will kill me. Note, The fear of man brings a snare, and
many are driven to sin by the dread of death, Luke xii. 4, 5. The grace
Abram was most eminent for was faith; and yet he thus fell through
unbelief and distrust of the divine Providence, even after God had
appeared to him twice. Alas! what will become of the willows, when the
cedars are thus shaken?
Abram's Denial of His Wife. (b. c. 1920.)
14 And it came to pass, that, when Abram was come into Egypt, the
Egyptians beheld the woman that she was very fair. 15 The princes
also of Pharaoh saw her, and commended her before Pharaoh: and the
woman was taken into Pharaoh's house. 16 And he entreated Abram well
for her sake: and he had sheep, and oxen, and he asses, and
menservants, and maidservants, and she asses, and camels. 17 And the
Lord plagued Pharaoh and his house with great plagues because of Sarai
Abram's wife. 18 And Pharaoh called Abram, and said, What is this
that thou hast done unto me? why didst thou not tell me that she was
thy wife? 19 Why saidst thou, She is my sister? so I might have taken
her to me to wife: now therefore behold thy wife, take her, and go thy
way. 20 And Pharaoh commanded his men concerning him: and they sent
him away, and his wife, and all that he had.
Here is, I. The danger Sarai was in of having her chastity violated by
the king of Egypt: and without doubt the peril of sin is the greatest
peril we can be in. Pharaoh's princes (his pimps rather) saw her, and,
observing what a comely woman she was, they commended her before
Pharaoh, not for that which was really her praise--her virtue and
modesty, her faith and piety (these were no excellencies in their
eyes), but for her beauty, which they thought too good for the embraces
of a subject. They recommended her to the king, and she was presently
taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus
(Esth. ii. 8), in order to her being taken into his bed. Now we must
not look upon Sarai as standing fair for preferment, but as entering
into temptation; and the occasions of it were her own beauty (which is
a snare to many) and Abram's equivocation, which is a sin that commonly
is an inlet to much sin. While Sarai was in this danger, Abram fared
the better for her sake. Pharaoh gave him sheep, oxen, &c. (v. 16), to
gain his consent, that he might the more readily prevail with her whom
he supposed to be his sister. We cannot think that Abram expected this
when he came down into Egypt, much less that he had an eye to it when
he denied his wife; but God brought good out of evil. And thus the
wealth of the sinner proves, in some way or other, to be laid up for
the just.
II. The deliverance of Sarai from this danger. For if God did not
deliver us, many a time, by prerogative, out of those straits and
distresses which we bring ourselves into by our own sin and folly, and
which therefore we could not expect any deliverance from by promise, we
should soon be ruined, nay, we should have been ruined long before
this. He deals not with us according to our deserts.
1. God chastised Pharaoh, and so prevented the progress of his sin.
Note, Those are happy chastisements that hinder us in a sinful way, and
effectually bring us to our duty, and particularly to the duty of
restoring that which we have wrongfully taken and detained. Observe,
Not Pharaoh only, but his house, was plagued, probably those princes
especially that had commended Sarai to Pharaoh. Note, Partners in sin
are justly made partners in the punishment. Those that serve others'
lusts must expect to share in their plagues. We are not told
particularly what these plagues were; but doubtless there was something
in the plagues themselves, or some explication added to them,
sufficient to convince them that it was for Sarai's sake that they were
thus plagued.
2. Pharaoh reproved Abram, and then dismissed him with respect.
(1.) The reproof was calm, but very just: What is this that thou hast
done? What an improper thing! How unbecoming a wise and good man! Note,
If those that profess religion do that which is unfair and
disingenuous, especially if they say that which borders upon a lie,
they must expect to hear of it, and have reason to thank those that
will tell them of it. We find a prophet of the Lord justly reproved and
upbraided by a heathen ship-master, Jon. i. 6. Pharaoh reasons with
him: Why didst thou not tell me that she was thy wife? intimating that,
if he had known this, he would not have taken her into his house. Note,
It is a fault too common among good people to entertain suspicions of
others beyond what there is cause for. We have often found more of
virtue, honour, and conscience, in some people than we thought they
possessed; and it ought to be a pleasure to us to be thus disappointed,
as Abram was here, who found Pharaoh to be a better man than he
expected. Charity teaches us to hope the best.
(2.) The dismission was kind and very generous. He restored him his
wife without offering any injury to her honour: Behold thy wife, take
her, v. 19. Note, Those that would prevent sin must remove the
temptation, or get out of the way of it. He also sent him away in
peace, and was so far from any design to kill him, as he apprehended,
that he took particular care of him. Note, We often perplex and ensnare
ourselves with fears which soon appear to have been altogether
groundless. We often fear where no fear is. We fear the fury of the
oppressor, as though he were ready to destroy, when really there is no
danger, Isa. li. 13. It would have been more for Abram's credit and
comfort to have told the truth at first; for, after all, honesty is the
best policy. Nay, it is said (v. 20), Pharaoh commanded his men
concerning him, that is, [1.] He charged them not to injure him in any
thing. Note, It is not enough for those in authority to do no hurt
themselves, but they must restrain their servants, and those about
them, from doing hurt. Or, [2.] He appointed them, when Abram was
disposed to return home, after the famine, to conduct him safely out of
the country, as his convoy. Probably he was alarmed by the plagues (v.
17), and inferred from them that Abram was a particular favourite of
Heaven, and therefore, through fear of their return, took special care
he should receive no injury in his country. Note, God has often raised
up friends for his people, by making men know that it is at their peril
if they hurt them. It is a dangerous thing to offend Christ's little
ones. Matt. xviii. 6. To this passage, among others, the Psalmist
refers, Ps. cv. 13-15, He reproved kings for their sakes, saying, Touch
not my anointed. Perhaps if Pharaoh had not sent him away, he would
have been tempted to stay in Egypt and to forget the land of promise.
Note, Sometimes God makes use of the enemies of his people to convince
them, and remind them, that this world is not their rest, but that they
must think of departing.
Lastly, Observe a resemblance between this deliverance of Abram out of
Egypt and the deliverance of his seed thence: 430 years after Abram
went into Egypt on occasion of a famine they went thither on occasion
of a famine also; he was fetched out with great plagues on Pharaoh, so
were they; as Abram was dismissed by Pharaoh, and enriched with the
spoil of the Egyptians, so were they. For God's care of his people is
the same yesterday, to-day, and for ever.
__________________________________________________________________
G E N E S I S
CHAP. XIII.
In this chapter we have a further account concerning Abram. I. In
general, of his condition and behaviour in the land of promise, which
was now the land of his pilgrimage. 1. His removes, ver. 1, 3, 4, 18.
2. His riches, ver. 2. 3. His devotion, ver. 4, 18. II. A particular
account of a quarrel that happened between him and Lot. 1. The unhappy
occasion of their strife ver. 5, 6. 2. The parties concerned in the
strife, with the aggravation of it, ver. 7. III. The making up of the
quarrel, by the prudence of Abram ver. 8, 9. IV. Lot's departure from
Abram to the plain of Sodom, ver. 10-13. V. God's appearance to Abram,
to confirm the promise of the land of Canaan to him, ver. 14, &c.
Abram's Removal to Canaan. (b. c. 1918.)
1 And Abram went up out of Egypt, he, and his wife, and all that he
had, and Lot with him, into the south. 2 And Abram was very rich in
cattle, in silver, and in gold. 3 And he went on his journeys from
the south even to Beth-el, unto the place where his tent had been at
the beginning, between Beth-el and Hai; 4 Unto the place of the
altar, which he had made there at the first: and there Abram called on
the name of the Lord.
I. Here is Abram's return out of Egypt, v. 1. He came himself and
brought all his with him back again to Canaan. Note, Though there may
be occasion to go sometimes into places of temptation, yet we must
hasten out of them as soon as possible. See Ruth i. 6.
II. His wealth: He was very rich, v. 2. He was very heavy, so the
Hebrew word signifies; for riches are a burden, and those that will be
rich do but load themselves with thick clay, Hab. ii. 6. There is a
burden of care in getting them, fear in keeping them, temptation in
using them, guilt in abusing them, sorrow in losing them, and a burden
of account, at last, to be given up concerning them. Great possessions
do but make men heavy and unwieldy. Abram was not only rich in faith
and good works, and in the promises, but he was rich in cattle, and in
silver and gold. Note, 1. God, in his providence, sometimes makes good
men rich men, and teaches them how to abound, as well as how to suffer
want. 2. The riches of good men are the fruits of God's blessing. God
has said to Abram, I will bless thee; and that blessing made him rich
without sorrow, Prov. x. 22. 3. True piety will very well consist with
great prosperity. Though it is hard for a rich man to get to heaven,
yet it is not impossible, Mark x. 23, 24. Abram was very rich and yet
very religious. Nay, as piety is a friend to outward prosperity (1 Tim.
iv. 8), so outward prosperity, if well-managed, is an ornament to
piety, and furnishes an opportunity of doing so much the more good.
III. His removal to Beth-el, v. 3, 4. Thither he went, not only because
there he had formerly had his tent, and he was willing to go among his
old acquaintance, but because there he had formerly had his altar: and,
though the altar was gone (probably he himself having taken it down,
when he left the place, lest it should be polluted by the idolatrous
Canaanites), yet he came to the place of the altar, either to revive
the remembrance of the sweet communion he had had with God in that
place, or perhaps to pay the vows he had there made to God when he
undertook his journey into Egypt. Long afterwards God sent Jacob to
this same place on that errand (ch. xxxv. 1), Go up to Beth-el, where
thou vowedst the vow. We have need to be reminded, and should take all
occasions to remind ourselves, of our solemn vows; and perhaps the
place where they were made may help to bring them afresh to mind, and
it may therefore do us good to visit it.
IV. His devotion there. His altar was gone, so that he could not offer
sacrifice; but he called on the name of the Lord, as he had done, ch.
xii. 8. Note, 1. All God's people are praying people. You may as soon
find a living man without breath as a living Christian without prayer.
2. Those that would approve themselves upright with their God must be
constant and persevering in the services of religion. Abram did not
leave his religion behind him in Egypt, as many do in their travels. 3.
When we cannot do what we would we must make conscience of doing what
we can in the acts of devotion. When we want an altar, let us not be
wanting in prayer, but, wherever we are, call on the name of the Lord.
Lot's Separation from Abram. (b. c. 1917.)
5 And Lot also, which went with Abram, had flocks, and herds, and
tents. 6 And the land was not able to bear them, that they might
dwell together: for their substance was great, so that they could not
dwell together. 7 And there was a strife between the herdmen of
Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and
the Perizzite dwelled then in the land. 8 And Abram said unto Lot,
Let there be no strife, I pray thee, between me and thee, and between
my herdmen and thy herdmen; for we be brethren. 9 Is not the whole
land before thee? separate thyself, I pray thee, from me: if thou wilt
take the left hand, then I will go to the right; or if thou depart to
the right hand, then I will go to the left.
We have here an unhappy falling out between Abram and Lot, who had
hitherto been inseparable companions (see v. 1, and ch. xii. 4), but
now parted.
I. The occasion of their quarrel was their riches. We read (v. 2) how
rich Abram was; now here we are told (v. 5) that Lot, who went with
Abram, was rich too; and therefore God blessed him with riches because
he went with Abram. Note, 1. It is good being in good company, and
going with those with whom God is, Zech. viii. 23. 2. Those that are
partners with God's people in their obedience and sufferings shall be
sharers with them in their joys and comforts, Isa. lxvi. 10. Now, they
both being very rich, the land was not able to bear them, that they
might dwell comfortably and peaceably together. So that their riches
may be considered, (1.) As setting them at a distance one from another.
Because the place was too strait for them, and they had not room for
their stock, it was necessary they should live asunder. Note, Every
comfort in this world has its cross attending it. Business is a
comfort; but it has this inconvenience in it, that it allows us not the
society of those we love, so often, nor so long, as we could wish. (2.)
As setting them at variance one with another. Note, Riches are often an
occasion of strife and contention among relations and neighbours. This
is one of those foolish and hurtful lusts which those that will be rich
fall into, 1 Tim. vi. 9. Riches not only afford matter for contention,
and are the things most commonly striven about, but they also stir up a
spirit of contention, by making people proud and covetous. Meum and
tuum--Mine and thine, are the great make-bates of the world. Poverty
and travail, wants and wanderings, could not separate between Abram and
Lot; but riches did. Friends are soon lost; but God is a friend from
whose love neither the height of prosperity nor the depth of adversity
shall separate us.
II. The immediate instruments of the quarrel were their servants. The
strife began between the herdsmen of Abram's cattle and the herdsmen of
Lot's cattle, v. 7. They strove, it is probable, which should have the
better pasture or the better water; and both interested their masters
in the quarrel. Note, Bad servants often make a great deal of mischief
in families, by the pride and passion, their lying slandering, and
tale-bearing. It is a very wicked thing for servants to do ill offices
between relations and neighbours, and to sow discord; those that do so
are the devil's agents and their masters' worst enemies.
III. The aggravation of the quarrel was that the Canaanite and the
Perizzite dwelt then in the land; this made the quarrel, 1. Very
dangerous. If Abram and Lot cannot agree to feed their flocks together,
it is well if the common enemy do not come upon them and plunder them
both. Note, The division of families and churches often proves the ruin
of them. 2. Very scandalous. No doubt the eyes of all the neighbours
were upon them, especially because of the singularity of their
religion, and the extraordinary sanctity they professed; and notice
would soon be taken of this quarrel, and improvement made of it, to
their reproach, by the Canaanites and Perizzites. Note, The quarrels of
professors are the reproach of profession, and give occasion, as much
as any thing, to the enemies of the Lord to blaspheme.
IV. The making up of this quarrel was very happy. It is best to
preserve the peace, that it be not broken; but the next best is, if
differences do happen, with all speed to accommodate them, and quench
the fire that has broken out. The motion for staying this strife was
made by Abram, though he was the senior and superior relation, v. 8.
1. His petition for peace was very affectionate: Let there be not
strife, I pray thee. Abram here shows himself to be a man, (1.) Of a
cool spirit, that had the command of his passion, and knew how to turn
away wrath with a soft answer. Those that would keep the peace must
never render railing for railing. (2.) Of a condescending spirit; he
was willing to beseech even his inferior to be at peace, and made the
first overture of reconciliation. Conquerors reckon it their glory to
give peace by power; and it is no less so to give peace by the meekness
of wisdom. Note, The people of God should always approve themselves a
peaceable people; whatever others are for, they must be for peace.
2. His plea for peace was very cogent. (1.) "Let there be no strife
between me and thee. Let the Canaanites and Perizzites contend about
trifles; but let not thee and me fall out, who know better things, and
look for a better country." Note, Professors of religion should, of all
others, be careful to avoid contention. You shall not be so, Luke xxii.
26. We have no such custom, 1 Cor. xi. 16. "Let there be no strife
between me and thee, who have lived together and loved one another so
long." Note, The remembrance of old friendships should quickly put an
end to new quarrels which at any time happen. (2.) Let it be remembered
that we are brethren, Heb. we are men brethren; a double argument. [1.]
We are men; and, as men, we are mortal creatures--we may die to-morrow,
and are concerned to be found in peace. We are rational creatures, and
should be ruled by reason. We are men, and not brutes, men, and not
children; we are sociable creatures, let us be so to the uttermost.
[2.] We are brethren. Men of the same nature, of the same kindred and
family, of the same religion, companions in obedience, companions in
patience. Note, The consideration of our relation to each other, as
brethren, should always prevail to moderate our passions, and either to
prevent or put an end to our contentions. Brethren should love as
brethren.
3. His proposal for peace was very fair. Many who profess to be for
peace yet will do nothing towards it; but Abram hereby approved himself
a real friend to peace that he proposed an unexceptionable expedient
for the preserving of it: Is not the whole land before thee? v. 9. As
if he had said, "Why should we quarrel for room, while there is room
enough for us both?" (1.) He concludes that they must part, and is very
desirous that they should part friends: Separate thyself, I pray thee,
from me. What could be expressed more affectionately? He does not expel
him, and force him away, but advises that he should separate himself.
Nor does he charge him to depart, but humbly desires him to withdraw.
Note, Those that have power to command, yet sometimes, for love's sake,
and peace' sake, should rather beseech as Paul besought Philemon, v. 8,
9. When the great God condescends to beseech us, we may well afford to
beseech one another, to be reconciled, 2 Cor. v. 20. (2.) He offers him
a sufficient share of the land they were in. Though God had promised
Abram to give this land to his seed (ch. xii. 7), and it does not
appear that ever any such promise was made to Lot, which Abram might
have insisted on, to the total exclusion of Lot, yet he allows him to
come in partner with him, and tenders an equal share to one that had
not an equal right, and will not make God's promise to patronise his
quarrel, nor, under the protection of that, put any hardship on his
kinsman. (3.) He gives him his choice, and offers to take up with his
leavings: If thou wilt take the left hand, I will go to the right.
There was all the reason in the world that Abram should choose first;
yet he recedes from his right. Note, It is a noble conquest to be
willing to yield for peace' sake; it is the conquest of ourselves, and
our own pride and passion, Matt. v. 39, 40. It is not only the
punctilios of honour, but even interest itself, that in many cases must
be sacrificed to peace.
Lot's Removal to Sodom. (b. c. 1917.)
10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that
it was well watered everywhere, before the Lord destroyed Sodom and
Gomorrah, even as the garden of the Lord, like the land of Egypt, as
thou comest unto Zoar. 11 Then Lot chose him all the plain of Jordan;
and Lot journeyed east: and they separated themselves the one from the
other. 12 Abram dwelled in the land of Canaan, and Lot dwelled in the
cities of the plain, and pitched his tent toward Sodom. 13 But the
men of Sodom were wicked and sinners before the Lord exceedingly.
We have here the choice that Lot made when he parted from Abram. Upon
this occasion, one would have expected, 1. That he should have
expressed an unwillingness to part from Abram, and that, at least, he
should have done it with reluctancy. 2. That he should have been so
civil as to have remitted the choice back again to Abram. But we find
not any instance of deference or respect to his uncle in the whole
management. Abram having offered him the choice, without compliment he
accepted it, and made his election. Passion and selfishness make men
rude. Now, in the choice which Lot made, we may observe,
I. How much he had an eye to the goodness of the land. He beheld all
the plain of Jordan, the flat country in which Sodom stood, that it was
admirably well watered everywhere (and perhaps the strife had been
about water, which made him particularly fond of that convenience), and
so Lot chose all that plain, v. 10, 11. That valley, which was like the
garden of Eden itself, now yielded him a most pleasant prospect. It
was, in his eye, beautiful for situation, the joy of the whole earth;
and therefore he doubted not but that it would yield him a comfortable
settlement, and that in such a fruitful soil he should certainly
thrive, and grow very rich: and this was all he looked at. But what
came of it? Why, the next news we hear of him is that he is in the
briars among them, he and his carried captive. While he lived among
them, he vexed his righteous soul with their conversation, and never
had a good day with them, till, at last, God fired the town over his
head, and forced him to the mountain for safety who chose the plain for
wealth and pleasure. Note, Sensual choices are sinful choices, and
seldom speed well. Those who in choosing relations, callings,
dwellings, or settlements are guided and governed by the lusts of the
flesh, the lusts of the eye, or the pride of life, and consult not the
interests of their souls and their religion, cannot expect God's
presence with them, nor his blessing upon them, but are commonly
disappointed even in that which they principally aimed at, and miss of
that which they promised themselves satisfaction in. In all our choices
this principle should overrule us, That that is best for us which is
best for our souls.
II. How little he considered the wickedness of the inhabitants: But the
men of Sodom were wicked, v. 13. Note, 1. Though all are sinners, yet
some are greater sinners than others. The men of Sodom were sinners of
the first magnitude, sinners before the Lord, that is, impudent daring
sinners; they were so to a proverb. Hence we read of those that declare
their sin as Sodom, they hide it not, Isa. iii. 9. 2. That some sinners
are the worse for living in a good land. So the Sodomites were: for
this was the iniquity of Sodom, pride, fulness of bread, and abundance
of idleness; and all these were supported by the great plenty their
country afforded, Ezek. xvi. 49. Thus the prosperity of fools destroys
them. 3. That God often gives great plenty to great sinners. Filthy
Sodomites dwell in a city, in a fruitful plain, while faithful Abram
and his pious family dwell in tents upon the barren mountains. 4. When
wickedness has come to the height, ruin is not far off. Abounding sins
are sure presages of approaching judgments. Now Lot's coming to dwell
among the Sodomites may be considered, (1.) As a great mercy to them,
and a likely means of bringing them to repentance; for now they had a
prophet among them and a preacher of righteousness, and, if they had
hearkened to him, they might have been reformed, and the ruin
prevented. Note, God sends preachers, before he sends destroyers; for
he is not willing that any should perish. (2.) As a great affliction to
Lot, who was not only grieved to see their wickedness (2 Pet. ii. 7,
8), but was molested and persecuted by them, because he would not do as
they did. Note, It has often been the vexatious lot of good men to live
among wicked neighbours, to sojourn in Mesech (Ps. cxx. 5), and it
cannot but be the more grievous, if, as Lot here, they have brought it
upon themselves by an unadvised choice.
God Confirms His Promise to Abram. (b. c. 1917.)
14 And the Lord said unto Abram, after that Lot was separated from him,
Lift up now thine eyes, and look from the place where thou art
northward, and southward, and eastward, and westward: 15 For all the
land which thou seest, to thee will I give it, and to thy seed for
ever. 16 And I will make thy seed as the dust of the earth: so that
if a man can number the dust of the earth, then shall thy seed also be
numbered. 17 Arise, walk through the land in the length of it and in
the breadth of it; for I will give it unto thee. 18 Then Abram
removed his tent, and came and dwelt in the plain of Mamre, which is in
Hebron, and built there an altar unto the Lord.
We have here an account of a gracious visit which God paid to Abram, to
confirm the promise to him and his. Observe,
I. When it was that God renewed and ratified the promise: After that
Lot was separated from him, that is, 1. After the quarrel was over; for
those are best prepared for the visits of divine grace whose spirits
are calm and sedate, and not ruffled with any passion. 2. After Abram's
humble self-denying condescensions to Lot for the preserving of peace.
It was then that God came to him with this token of his favour. Note,
God will abundantly make up in spiritual peace what we lose for the
preservation of neighbourly peace. When Abram had willingly offered Lot
one-half of his right, God came, and confirmed the whole to him. 3.
After he had lost the comfortable society of his kinsman, by whose
departure his hands were weakened and his heart was saddened, then God
came to him with these good words and comfortable words. Note,
Communion with God may, at any time, serve to make up the want of
conversation with our friends; when our relations are separated from
us, yet God is not. 4. After Lot had chosen that pleasant fruitful
vale, and had gone to take possession of it, lest Abram should be
tempted to envy him and to repent that he had given him the choice, God
comes to him, and assures him that what he had should remain to him and
his heirs for ever; so that, though Lot perhaps had the better land,
yet Abram had the better title. Lot had the paradise, such as it was,
but Abram had the promise; and the event soon made it appear that,
however it seemed now, Abram had really the better part. See Job xxii.
20. God owned Abram after his strife with Lot, as the churches owned
Paul after his strife with Barnabas, Acts xv. 39, 40.
II. The promises themselves with which God now comforted and enriched
Abram. Two things he assures him of--a good land, and a numerous issue
to enjoy it.
1. Here is the grant of a good land, a land famous above all lands, for
it was to be the holy land, and Immanuel's land; this is the land here
spoken of. (1.) God here shows Abram the land, as he had promised (ch.
xii. 1), and afterwards he showed it to Moses from the top of Pisgah.
Lot had lifted up his eyes and beheld the plain of Jordan (v. 10), and
he had gone to enjoy what he saw: "Come," says God to Abram, "now lift
thou up thy eyes, and look, and see thy own." Note, That which God has
to show us is infinitely better and more desirable than any thing that
the world has to offer our view. The prospects of an eye of faith are
much more rich and beautiful than those of an eye of sense. Those for
whom the heavenly Canaan is designed in the other world have sometimes,
by faith, a comfortable prospect of it in their present state; for we
look at the things that are not seen, as real, though distant. (2.) He
secures this land to him and his seed for ever (v. 15): To thee will I
give it; and again (v. 17) I will give it unto thee; every repetition
of the promise is a ratification of it. To thee and thy seed, not to
Lot and his seed; they were not to have their inheritance in this land,
and therefore Providence so ordered it that Lot should be separated
from Abram first, and then the grant should be confirmed to him and his
seed. Thus God often brings good out of evil, and makes men's sins and
follies subservient to his own wise and holy counsels. To thee and thy
seed--to thee to sojourn in as a stranger, to thy seed to dwell and
rule in as proprietors. To thee, that is, to thy seed. The granting of
it to him and his for ever intimates that it was typical of the
heavenly Canaan, which is given to the spiritual seed of Abram for
ever, Heb. xi. 14. (3.) He gives him livery and seisin of it, though it
was a reversion: "Arise, walk through the land, v. 17. Enter, and take
possession, survey the parcels, and it will appear better than upon a
distant prospect." Note, God is willing more abundantly to show to the
heirs of promise the immutability of his covenant, and the inestimable
worth of covenant blessings. Go, walk about Sion, Ps. xlviii. 12.
2. Here is the promise of a numerous issue to replenish this good land,
so that it should never be lost for want of heirs (v. 16): I will make
thy seed as the dust of the earth, that is, "They shall increase
incredibly, and, take them altogether, they shall be such a great
multitude as no man can number." They were so in Solomon's time, 1
Kings iv. 20, Judah and Israel were many as the sand which is by the
sea in multitude. This God here gives him the promise of. Note, The
same God that provides the inheritance provides the heirs. He that has
prepared the holy land prepares the holy seed; he that gives glory
gives grace to make meet for glory.
Lastly, We are told what Abram did when God had thus confirmed the
promise to him, v. 18. 1. He removed his tent. God bade him walk
through the land, that is, "Do not think of fixing in it, but expect to
be always unsettled, and walking through it to a better Canaan:" in
compliance with God's will herein, he removes his tent, confirming
himself to the condition of a pilgrim. 2. He built there an altar, in
token of his thankfulness to God for the kind visit he had paid him.
Note, When God meets us with gracious promises, he expects that we
should attend him with our humble praises.
__________________________________________________________________
G E N E S I S
CHAP. XIV.
We have four things in the story of this chapter. I. A war with the
king of Sodom and his allies, ver. 1-11. II. The captivity of Lot in
that war, ver. 12. III. Abram's rescue of Lot from that captivity, with
the victory he obtained over the conquerors, ver. 13-16. IV. Abram's
return from the expedition, (ver. 17), with an account of what passed,
1. Between him and the king of Salem, ver. 18-20. 2. Between him and
the king of Sodom, ver. 21-24. So that here we have that promise to
Abram in part fulfilled, that God would make his name great.
Lot Taken Captive. (b. c. 1913.)
1 And it came to pass in the days of Amraphel king of Shinar, Arioch
king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;
2 That these made war with Bera king of Sodom, and with Birsha king
of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and
the king of Bela, which is Zoar. 3 All these were joined together in
the vale of Siddim, which is the salt sea. 4 Twelve years they served
Chedorlaomer, and in the thirteenth year they rebelled. 5 And in the
fourteenth year came Chedorlaomer, and the kings that were with him,
and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and
the Emims in Shaveh Kiriathaim, 6 And the Horites in their mount
Seir, unto El-paran, which is by the wilderness. 7 And they returned,
and came to En-mishpat, which is Kadesh, and smote all the country of
the Amalekites, and also the Amorites, that dwelt in Hazezontamar. 8
And there went out the king of Sodom, and the king of Gomorrah, and the
king of Admah, and the king of Zeboiim, and the king of Bela (the same
is Zoar;) and they joined battle with them in the vale of Siddim; 9
With Chedorlaomer the king of Elam, and with Tidal king of nations, and
Amraphel king of Shinar, and Arioch king of Ellasar; four kings with
five. 10 And the vale of Siddim was full of slimepits; and the kings
of Sodom and Gomorrah fled, and fell there; and they that remained fled
to the mountain. 11 And they took all the goods of Sodom and
Gomorrah, and all their victuals, and went their way. 12 And they
took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and
departed.
We have here an account of the first war that ever we read of in
scripture, which (though the wars of the nations make the greatest
figure in history) we should not have had the history of if Abram and
Lot had not been concerned in it. Now, concerning this war, we may
observe,
I. The parties engaged in it. The invaders were four kings, two of them
no less than kings of Shinar and Elam (that is, Chaldea and Persia),
yet probably not the sovereign princes of those great kingdoms in their
own persons, but either officers under them, or rather the heads and
leaders of some colonies which came out of those great nations, and
settled themselves near Sodom, but retained the names of the countries
from which they had their origin. The invaded were the kings of five
cities that lay near together in the plain of Jordan, namely, Sodom,
Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named, but not the
fifth, the king of Zoar or Bela, either because he was much more mean
and inconsiderable or because he was much more wicked and inglorious
than the rest, and worthy to be forgotten.
II. The occasion of this war was the revolt of the five kings from
under the government of Chedorlaomer. Twelve years they served him.
Small joy they had of their fruitful land, while thus they were
tributaries to a foreign power, and could not call what they had their
own. Rich countries are a desirable prey, and idle luxurious countries
are an easy prey, to growing greatness. The Sodomites were the
posterity of Canaan whom Noah had pronounced a servant to Shem, from
whom Elam descended; thus soon did that prophecy begin to be fulfilled.
In the thirteenth year, beginning to be weary of their subjection, they
rebelled, denied their tribute, and attempted to shake off the yoke and
retrieve their ancient liberties. In the fourteenth year, after some
pause and preparation, Chedorlaomer, in conjunction with his allies,
set himself to chastise and reduce the rebels, and, since he could not
have it otherwise, to fetch his tribute from them on the point of his
sword. Note, Pride, covetousness, and ambition, are the lusts from
which wars and fightings come. To these insatiable idols the blood of
thousands has been sacrificed.
III. The progress and success of the war. The four kings laid the
neighbouring countries waste and enriched themselves with the spoil of
them (v. 5-7), upon the alarm of which it had been the wisdom of the
king of Sodom to submit, and desire conditions of peace; for how could
he grapple with an enemy thus flushed with victory? But he would rather
venture the utmost extremity than yield, and it sped accordingly. Quos
Deus destruet eos dementat--Those whom God means to destroy he delivers
up to infatuation. 1. The forces of the king of Sodom and his allies
were routed; and, it should seem, many of them perished in the
slime-pits who had escaped the sword, v. 10. In all places we are
surrounded with deaths of various kinds, especially in the field of
battle. 2. The cities were plundered, v. 11. All the goods of Sodom,
and particularly their stores and provisions of victuals, were carried
off by the conquerors. Note, When men abuse the gifts of a bountiful
providence to gluttony and excess, it is just with God, and his usual
way, by some judgment or other to strip them of that which they have so
abused, Hos. ii. 8, 9. 3. Lot was carried captive, v. 12. They took Lot
among the rest, and his goods. Now Lot may here be considered, (1.) As
sharing with his neighbours in this common calamity. Though he was
himself a righteous man, and (which is here expressly noticed) Abram's
brother's son, yet he was involved with the rest in all this trouble.
Note, All things come alike to all, Eccl. ix. 2. The best of men cannot
promise themselves an exemption from the greatest troubles in this
life; neither from our own piety nor our relation to those that are the
favourites of heaven will be our security, when God's judgments are
abroad. Note, further, Many an honest man fares the worse for his
wicked neighbours. It is therefore our wisdom to separate ourselves, or
at least to distinguish ourselves, from them (2 Cor. vi. 17), and so
deliver ourselves, Rev. xviii. 4. (2.) As smarting for the foolish
choice he made of a settlement here. This is plainly intimated when it
is said, They took Abram's brother's son, who dwelt in Sodom. So near a
relation of Abram should have been a companion and disciple of Abram,
and should have abode by his tents; but, if he choose to dwell in
Sodom, he must thank himself if he share in Sodom's calamities. Note,
When we go out of the way of our duty we put ourselves from under God's
protection, and cannot expect that the choices which are made by our
lusts should issue to our comfort. Particular mention is made of their
taking Lot's goods, those goods which had occasioned his contest with
Abram and his separation from him. Note, It is just with God to deprive
us of those enjoyments by which we have suffered ourselves to be
deprived of our enjoyment of him.
Lot Taken Captive, and Rescued. (b. c. 1913.)
13 And there came one that had escaped, and told Abram the Hebrew; for
he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and
brother of Aner: and these were confederate with Abram. 14 And when
Abram heard that his brother was taken captive, he armed his trained
servants, born in his own house, three hundred and eighteen, and
pursued them unto Dan. 15 And he divided himself against them, he and
his servants, by night, and smote them, and pursued them unto Hobah,
which is on the left hand of Damascus. 16 And he brought back all the
goods, and also brought again his brother Lot, and his goods, and the
women also, and the people.
We have here an account of the only military action we ever find Abram
engaged in, and this he was prompted to, not by his avarice or
ambition, but purely by a principle of charity; it was not to enrich
himself, but to help his friend. Never was any military expedition
undertaken, prosecuted, and finished, more honourably than this of
Abram's. Here we have,
I. The tidings brought him of his kinsman's distress. Providence so
ordered it that he now sojourned not far off, that he might be a very
present help. 1. He is here called Abram the Hebrew, that is, the son
and follower of Heber, in whose family the profession of the true
religion was kept up in that degenerate age. Abram herein acted like a
Hebrew--in a manner not unworthy of the name and character of a
religious professor. 2. The tidings were brought by one that had
escaped with his life for a prey. Probably he was a Sodomite, and as
bad as the worst of them; yet knowing Abram's relation to Lot, and
concern for him, he implores his help, and hopes to speed for Lot's
sake. Note, The worst of men, in the day of their trouble, will be glad
to claim acquaintance with those that are wise and good, and so get an
interest in them. The rich man in hell called Abram Father; and the
foolish virgins made court to the wise for a share of their oil.
II. The preparations he made for this expedition. The cause was plainly
good, his call to engage in it was clear, and therefore, with all
speed, he armed his trained servants, born in his house, to the number
of three hundred and eighteen--a great family, but a small army, about
as many as Gideon's that routed the Midianites, Judg. vii. 7. He drew
out his trained servants, or his catechised servants, not only
instructed in the art of war, which was then far short of the
perfection which later and worse ages have improved it to, but
instructed in the principles of religion; for Abram commanded his
household to keep the way of the Lord. This shows that Abram was, 1. A
great man, who had so many servants depending upon him, and employed by
him, which was not only his strength and honour, but gave him a great
opportunity of doing good, which is all that is truly valuable and
desirable in great places and great estates. 2. A good man, who not
only served God himself, but instructed all about him in the service of
God. Note, Those that have great families have not only many bodies,
but many souls besides their own, to take care of and provide for.
Those that would be found the followers of Abram must see that their
servants be catechised servants. 3. A wise man for, though he was a man
of peace, yet he disciplined his servants for war, not knowing what
occasion he might have, some time or other, so to employ them. Note,
Though our holy religion teaches us to be for peace, yet it does not
forbid us to provide for war.
III. His allies and confederates in this expedition. He prevailed with
his neighbours, Aner, Eshcol, and Mamre (with whom he kept up a fair
correspondence) to go along with him. It was his prudence thus to
strengthen his own troops with their auxiliary forces; and probably
they saw themselves concerned, in interest, to act, as they could,
against this formidable power, lest their own turn should be next.
Note, 1. It is our wisdom and duty to behave ourselves so respectfully
and obligingly towards all men as that, whenever there is occasion,
they may be willing and ready to do us a kindness. 2. Those who depend
on God's help, yet, in times of distress, ought to make use of men's
help, as Providence offers it; else they tempt God.
IV. His courage and conduct were very remarkable. 1. There was a great
deal of bravery in the enterprise itself, considering the disadvantages
he lay under. What could one family of husbandmen and shepherds do
against the armies of four princes, who now came fresh from blood and
victory? It was not a vanquished, but a victorious army, that he was to
pursue; nor was he constrained by necessity to this daring attempt, but
moved to it by generosity; so that, all things considered, it was, for
aught I know, as great an instance of true courage as ever Alexander or
Caesar was celebrated for. Note, Religion tends to make men, not
cowardly, but truly valiant. The righteous is bold as a lion. The true
Christian is the true hero. 2. There was a great deal of policy in the
management of it. Abram was no stranger to the stratagems of war: He
divided himself, as Gideon did his little army (Judg. vii. 16), that he
might come upon the enemy from several quarters at once, and so make
his few seem a great many; he made his attack by night, that he might
surprise them. Note, Honest policy is a good friend both to our safety
and to our usefulness. The serpent's head (provided it be nothing akin
to the old serpent) may well become a good Christian's body, especially
if it have a dove's eye in it, Matt. x. 16.
V. His success was very considerable, v. 15, 16. He defeated his
enemies, and rescued his friends; and we do not find that he sustained
any loss. Note, Those that venture in a good cause, with a good heart,
are under the special protection of a good God, and have reason to hope
for a good issue. Again, It is all one with the Lord to save by many or
by few, 1 Sam. xiv. 6. Observe,
1. He rescued his kinsman; twice here he is called his brother Lot. The
remembrance of the relation that was between them, both by nature and
grace, made him forget the little quarrel that had been between them,
in which Lot had by no means acted well towards Abram. Justly might
Abram have upbraided Lot with his folly in quarrelling with him and
removing from him, and have told him that he was well enough served, he
might have known when he was well off; but, in the charitable breast of
pious Abram, it is all forgiven and forgotten, and he takes this
opportunity to give a real proof of the sincerity of his
reconciliation. Note, (1.) We ought to be ready, whenever it is in the
power of our hands, to succour and relieve those that are in distress,
especially our relations and friends. A brother is born for adversity,
Prov. xvii. 17. A friend in need is a friend indeed. (2.) Though others
have been wanting in their duty to us, yet we must not therefore deny
our duty to them. Some have said that they can more easily forgive
their enemies than their friends; but we shall see ourselves obliged to
forgive both if we consider, not only that our God, when we were
enemies, reconciled us, but also that he passeth by the transgression
of the remnant of his heritage, Mic. vii. 18.
2. He rescued the rest of the captives, for Lot's sake, though they
were strangers to him and such as he was under no obligation to at all;
nay, though they were Sodomites, sinners before the Lord exceedingly,
and though, probably, he might have recovered Lot alone by ransom, yet
he brought back all the women, and the people, and their goods, v. 16.
Note, As we have opportunity we must do good to all men. Our charity
must be extensive, as opportunity offers itself. Wherever God gives
life, we must not grudge the help we can give to support it. God does
good to the just and unjust, and so must we, Matt. v. 45. This victory
which Abram obtained over the kings the prophet seems to refer to, Isa.
xli. 2, Who raised up the righteous man from the east, and made him
rule over kings? And some suggest that, as before he had a title to
this land by grant, so now by conquest.
Abram's Interview with Melchizedek. (b. c. 1913.)
17 And the king of Sodom went out to meet him after his return from the
slaughter of Chedorlaomer, and of the kings that were with him, at the
valley of Shaveh, which is the king's dale. 18 And Melchizedek king
of Salem brought forth bread and wine: and he was the priest of the
most high God. 19 And he blessed him, and said, Blessed be Abram of
the most high God, possessor of heaven and earth: 20 And blessed be
the most high God, which hath delivered thine enemies into thy hand.
And he gave him tithes of all.
This paragraph begins with the mention of the respect which the king of
Sodom paid to Abram at his return from the slaughter of the kings; but,
before a particular account is given of this, the story of Melchizedek
is briefly related, concerning whom observe,
I. Who he was. He was king of Salem and priest of the most high God;
and other glorious things are said of him, Heb. vii. 1, &c. 1. The
rabbin, and most of our rabbinical writers, conclude that Melchizedek
was Shem the son of Noah, who was king and priest to those that
descended from him, according to the patriarchal model. But this is not
at all probable; for why should his name be changed? And how came he to
settle in Canaan? 2. Many Christian writers have thought that this was
an appearance of the Son of God himself, our Lord Jesus, known to
Abram, at this time, by this name, as, afterwards, Hagar called him by
another name, ch. xvi. 13. He appeared to him as a righteous king,
owning a righteous cause, and giving peace. It is difficult to imagine
that any mere man should be said to be without father, without mother,
and without descent, having neither beginning of days nor end of life,
Heb. vii. 3. It is witnessed of Melchizedek that he liveth, and that he
abideth a priest continually (v. 3, 8); nay (v. 13, 14), the apostle
makes him of whom these things are spoken to be our Lord who sprang out
of Judah. It is likewise difficult to think that any mere man should,
at this time, be greater than Abram in the things of God, that Christ
should be a priest after the order of any mere man, and that any human
priesthood should so far excel that of Aaron as it is certain that
Melchizedek's did. 3. The most commonly received opinion is that
Melchizedek was a Canaanitish prince, that reigned in Salem, and kept
up the true religion there; but, if so, why his name should occur here
only in all the story of Abram, and why Abram should have altars of his
own and not attend the altars of his neighbour Melchizedek who was
greater than he, seem unaccountable. Mr. Gregory of Oxford tells us
that the Arabic Catena, which he builds much upon the authority of,
gives this account of Melchizedek, That he was the son of Heraclim, the
son of Peleg, the son of Eber, and that his mother's name was
Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah.
II. What he did. 1. He brought forth bread and wine, for the
refreshment of Abram and his soldiers, and in congratulation of their
victory. This he did as a king, teaching us to do good and to
communicate, and to be given to hospitality, according to our ability;
and representing the spiritual provisions of strength and comfort which
Christ has laid up for us in the covenant of grace for our refreshment,
when we are wearied with our spiritual conflicts. 2. As priest of the
most high God, he blessed Abram, which we may suppose a greater
refreshment to Abram than his bread and wine were. Thus God, having
raised up his Son Jesus, has sent him to bless us, as one having
authority; and those whom he blesses are blessed indeed. Christ went to
heaven when he was blessing his disciples (Luke xxiv. 51); for this is
what he ever lives to do.
III. What he said, v. 19, 20. Two things were said by him:--1. He
blessed Abram from God: Blessed be Abram, blessed of the most high God,
v. 19. Observe the titles he here gives to God, which are very
glorious. (1.) The most high God, which bespeaks his absolute
perfections in himself and his sovereign dominion over all the
creatures; he is King of kings. Note, It will greatly help both our
faith and our reverence in prayer to eye God as the most high God, and
to call him so. (2.) Possessor of heaven and earth, that is, rightful
owner, and sovereign Lord, of all the creatures, because he made them.
This bespeaks him a great God, and greatly to be praised (Ps. xxiv. 1),
and those a happy people who have an interest in his favour and love.
2. He blessed God for Abram (v. 20): and blessed be the most high God.
Note, (1.) In all our prayers, we must praise God, and join hallelujahs
with all our hosannahs. These are the spiritual sacrifices we must
offer up daily, and upon particular occasions. (2.) God, as the most
high God, must have the glory of all our victories, Exod. xvii. 15; 1
Sam. vii. 10, 12; Judg. v. 1, 2; 2 Chron. xx. 21. In them he shows
himself higher than our enemies (Exod. xviii. 11), and higher than we;
for without him we could do nothing. (3.) We ought to give thanks for
others' mercies as for our own, triumphing with those that triumph.
(4.) Jesus Christ, our great high priest, is the Mediator both of our
prayers and praises, and not only offers up ours, but his own for us.
See Luke x. 21.
IV. What was done to him: Abram gave him tithes of all, that is, of the
spoils, Heb. vii. 4. This may be looked upon, 1. As a gratuity
presented to Melchizedek, by way of return for his tokens of respect.
Note, Those that receive kindness should show kindness. Gratitude is
one of nature's laws. 2. As an offering vowed and dedicated to the most
high God, and therefore put into the hands of Melchizedek his priest.
Note, (1.) When we have received some signal mercy from God, it is very
fit that we should express our thankfulness by some special act of
pious charity. God must always have his dues out of our substance,
especially when, by any particular providence, he has either preserved
or increased it to us. (2.) That the tenth of our increase is a very
fit proportion to be set apart for the honour of God and the service of
his sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to
have homage done him, and to be humbly acknowledged by every one of us
as our king and priest; and not only the tithe of all, but all we have,
must be surrendered and given up to him.
Abram's Disinterestedness. (b. c. 1913.)
21 And the king of Sodom said unto Abram, Give me the persons, and take
the goods to thyself. 22 And Abram said to the king of Sodom, I have
lift up mine hand unto the Lord, the most high God, the possessor of
heaven and earth, 23 That I will not take from a thread even to a
shoelatchet, and that I will not take any thing that is thine, lest
thou shouldest say, I have made Abram rich: 24 Save only that which
the young men have eaten, and the portion of the men which went with
me, Aner, Eshcol, and Mamre; let them take their portion.
We have here an account of what passed between Abram and the king of
Sodom, who succeeded him that fell in the battle (v. 10), and thought
himself obliged to do this honour to Abram, in return for the good
services he had done him. Here is,
I. The king of Sodom's grateful offer to Abram (v. 21): Give me the
soul, and take thou the substance; so the Hebrew reads it. Here he
fairly begs the persons, but as freely bestows the goods on Abram.
Note, 1. Where a right is dubious and divided, it is wisdom to compound
the matter by mutual concessions rather than to contend. The king of
Sodom had an original right both to the persons and to the goods, and
it would bear a debate whether Abram's acquired right by rescue would
supersede his title and extinguish it; but, to prevent all quarrels,
the king of Sodom makes this fair proposal. 2. Gratitude teaches us to
recompense to the utmost of our power those that have undergone
fatigues, run hazards, and been at expense for our service and benefit.
Who goes a warfare at his own charges? 1 Cor. ix. 7. Soldiers purchase
their pay dearer than any labourers, and are well worthy of it, because
they expose their lives.
II. Abram's generous refusal of this offer. He not only resigned the
persons to him, who, being delivered out of the hand of their enemies,
ought to have served Abram, but he restored all the goods too. He would
not take from a thread to a shoe-latchet, not the least thing that had
ever belonged to the king of Sodom or any of his. Note, A lively faith
enables a man to look upon the wealth of this world with a holy
contempt, 1 John v. 4. What are all the ornaments and delights of sense
to one that has God and heaven ever in his eye? He resolves even to a
thread and a shoe-latchet; for a tender conscience fears offending in a
small matter. Now,
1. Abram ratifies this resolution with a solemn oath: I have lifted up
my hand to the Lord that I will not take any thing, v. 22. Here
observe, (1.) The titles he gives to God, The most high God, the
possessor of heaven and earth, the same that Melchizedek had just now
used, v. 19. Note, It is good to learn of others how to order our
speech concerning God, and to imitate those who speak well in divine
things. This improvement we are to make of the conversation of devout
good men, we must learn to speak after them. (2.) The ceremony used in
this oath: I have lifted up my hand. In religious swearing we appeal to
God's knowledge of our truth and sincerity and imprecate his wrath if
we swear falsely, and the lifting up of the hand is very significant
and expressive of both. (3.) The matter of the oath, namely, that he
would not take any reward from the king of Sodom, was lawful, but what
he was not antecedently obliged to. [1.] Probably Abram vowed, before
he went to the battle, that, if God would give him success, he would,
for the glory of God and the credit of his profession, so far deny
himself and his own right as to take nothing of the spoils to himself.
Note, the vows we have made when we are in pursuit of a mercy must be
carefully and conscientiously kept when we have obtained the mercy,
though they were made against our interest. A citizen of Zion, if he
has sworn, whether it be to God or man, though it prove to his own
hurt, yet he changeth not, Ps. xv. 4. Or, [2.] Perhaps Abram, now when
he saw cause to refuse the offer made him, at the same time confirmed
his refusal with this oath, to prevent further importunity. Note,
First, There may be good reason sometimes why we should debar ourselves
of that which is our undoubted right, as St. Paul, 1 Cor. viii. 13; ix.
12. Secondly, That strong resolutions are of good use to put by the
force of temptations.
2. He backs his refusal with a good reason: Lest thou shouldest say, I
have made Abram rich, which would reflect reproach, (1.) Upon the
promise and covenant of God, as if they would not have enriched Abram
without the spoils of Sodom. And, (2.) Upon the piety and charity of
Abram, as if all he had in his eye, when he undertook that hazardous
expedition, was to enrich himself. Note, [1.] We must be very careful
that we give no occasion to others to say things which they ought not.
[2.] The people of God must, for their credit's sake, take heed of
doing any thing that looks mean or mercenary, or that savours of
covetousness and self-seeking. Probably Abram knew the king of Sodom to
be a proud and scornful man, and one that would be apt to turn such a
thing as this to his reproach afterwards, though most unreasonably.
When we have to do with such men, we have need to act with particular
caution.
3. He limits his refusal with a double proviso, v. 24. In making vows,
we ought carefully to insert the necessary exceptions, that we may not
afterwards say before the angel, It was an error, Eccl. v. 6. Abram
here excepts, (1.) The food of his soldiers; they were worthy of their
meat while they trod out the corn. This would give no colour to the
king of Sodom to say that he had enriched Abram. (2.) The shares of his
allies and confederates: Let them take their portion. Note, Those who
are strict in restraining their own liberty yet ought not to impose
those restraints upon the liberties of others, nor to judge of them
accordingly. We must not make ourselves the standard to measure others
by. A good man will deny himself that liberty which he will not deny
another, contrary to the practice of the Pharisees, Matt. xxiii. 4.
There was not the same reason why Aner, Eshcol, and Mamre, should quit
their right, that there was why Abram should. They did not make the
profession that he made, nor were they, as he was, under the obligation
of a vow. They had not the hopes that Abram had of a portion in the
other world, and therefore, by all means, let them take their portion
of this.
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G E N E S I S
CHAP. XV.
In this chapter we have a solemn treaty between God and Abram
concerning a covenant that was to be established between them. In the
former chapter we had Abram in the field with kings; here we find him
in the mount with God; and, though there he looked great, yet,
methinks, here he looks much greater: that honour have the great men of
the world, but "this honour have all the saints." The covenant to be
settled between God and Abram was a covenant of promises; accordingly,
here is, I. A general assurance of God's kindness and good-will to
Abram, ver. 1. II. A particular declaration of the purposes of his love
concerning him, in two things:--1. That he would give him a numerous
issue, ver. 2-6. 2. That he would give him Canaan for an inheritance,
ver. 7-21. Either an estate without an heir, or an heir without an
estate, would have been but a half comfort to Abram. But God ensures
both to him; and that which made these two, the promised seed and the
promised land, comforts indeed to this great believer was that they
were both typical of those two invaluable blessings, Christ and heaven;
and so, we have reason to think, Abram eyed them.
God's Covenant with Abram. (b. c. 1913.)
1 After these things the word of the Lord came unto Abram in a vision,
saying, Fear not, Abram: I am thy shield, and thy exceeding great
reward.
Observe here, I. The time when God made this treaty with Abram: After
these things. 1. After that famous act of generous charity which Abram
had done, in rescuing his friends and neighbours out of distress, and
that, not for price nor reward. After this, God made him this gracious
visit. Note, Those that show favour to men shall find favour with God.
2. After that victory which he had obtained over four kings. Lest Abram
should be too much elevated and pleased with that, God comes to him, to
tell him he had better things in store for him. Note, A believing
converse with spiritual blessings is an excellent means to keep us from
being too much taken up with temporal enjoyments. The gifts of common
providence are not comparable to those of covenant love.
II. The manner in which God conversed with Abram: The word of the Lord
came unto Abram (that is, God manifested himself and his will to Abram)
in a vision, which supposes Abram awake, and some visible appearances
of the Shechinah, or some sensible token of the presence of the divine
glory. Note, The methods of divine revelation are adapted to our state
in a world of sense.
III. The gracious assurance God gave him of his favour to him.
1. He called him by name--Abram, which was a great honour to him, and
made his name great, and was also a great encouragement and assistance
to his faith. Note, God's good word does us good when it is spoken by
his Spirit to us in particular, and brought to our hearts. The word
says, Ho, every one (Isa. lv. 1), the Spirit says, Ho, such a one.
2. He cautioned him against being disquieted and confounded: Fear not,
Abram. Abram might fear lest the four kings he had routed should rally
again, and fall upon him to his ruin: "No," says God, "Fear not. Fear
not their revenges, nor thy neighbour's envy; I will take care of
thee." Note, (1.) Where there is great faith, yet there may be many
fears, 2 Cor. vii. 5. (2.) God takes cognizance of his people's fears
though ever so secret, and knows their souls, Ps. xxxi. 7. (3.) It is
the will of God that his people should not give way to prevailing
fears, whatever happens. Let the sinners in Sion be afraid, but fear
not, Abram.
3. He assured him of safety and happiness, that he should for ever be,
(1.) As safe as God himself could keep him: I am thy shield, or,
somewhat more emphatically, I am a shield to thee, present with thee,
actually caring for thee. See 1 Chron. xvii. 24. Not only the God of
Israel, but a God to Israel. Note, The consideration of this, that God
himself is, and will be, a shield to his people to secure them from all
destructive evils, a shield ready to them and a shield round about
them, should be sufficient to silence all their perplexing tormenting
fears. (2.) As happy as God himself could make him: I will be thy
exceedingly great reward; not only thy rewarder, but thy reward. Abram
had generously refused the rewards which the king of Sodom offered him,
and here God comes, and tells him he shall be no loser by it. Note,
[1.] The rewards of believing obedience and self-denial are exceedingly
great, 1 Cor. ii. 9. [2.] God himself is the chosen and promised
felicity of holy souls--chosen in this world, promised in a better. He
is the portion of their inheritance and their cup.
2 And Abram said, Lord God, what wilt thou give me, seeing I go
childless, and the steward of my house is this Eliezer of Damascus? 3
And Abram said, Behold, to me thou hast given no seed: and, lo, one
born in my house is mine heir. 4 And, behold, the word of the Lord
came unto him, saying, This shall not be thine heir; but he that shall
come forth out of thine own bowels shall be thine heir. 5 And he
brought him forth abroad, and said, Look now toward heaven, and tell
the stars, if thou be able to number them: and he said unto him, So
shall thy seed be. 6 And he believed in the Lord; and he counted it
to him for righteousness.
We have here the assurance given to Abram of a numerous offspring which
should descend from him, in which observe,
I. Abram's repeated complaint, v. 2, 3. This was that which gave
occasion to this promise. The great affliction that sat heavy upon
Abram was the want of a child; and the complaint of this he here pours
out before the Lord, and shows before him his trouble, Ps. cxlii. 2.
Note, Though we must never complain of God, yet we have leave to
complain to him, and to be large and particular in the statement of our
grievances; and it is some ease to a burdened spirit to open its case
to a faithful and compassionate friend: such a friend God is, whose ear
is always open. Now his complaint is four-fold:--1. That he had no
child (v. 3): Behold, to me thou hast given no seed; not only no son,
but no seed; if he had had a daughter, from her the promised Messiah
might have come, who was to be the seed of the woman; but he had
neither son nor daughter. He seems to lay an emphasis on that, to me.
His neighbours were full of children, his servants had children born in
his house. "But to me," he complains, "thou hast given none;" and yet
God had told him he should be a favourite above all. Note, Those that
are written childless must see God writing them so. Again, God often
withholds those temporal comforts from his own children which he gives
plentifully to others that are strangers to him. 2. That he was never
likely to have any, intimated in that I go, or "I am going, childless,
going into years, going down the hill apace; nay, I am going out of the
world, going the way of all the earth. I die childless," so the LXX. "I
leave the world, and leave no child behind me." 3. That his servants
were for the present and were likely to be to him instead of sons.
While he lived, the steward of his house was Eliezer of Damascus; to
him he committed the care of his family and estate, who might be
faithful, but only as a servant, not as a son. When he died, one born
in his house would be his heir, and would bear rule over all that for
which he had laboured, Eccl. ii. 18, 19, 21. God had already told him
that he would make of him a great nation (ch. xii. 2), and his seed as
the dust of the earth (ch. xiii. 16); but he had left him in doubt
whether it should be his seed begotten or his seed adopted, by a son of
his loins or only a son of his house. "Now, Lord," says Abram, "if it
be only an adopted son, it must be one of my servants, which will
reflect disgrace upon the promised seed, that is to descend from him."
Note, While promised mercies are delayed our unbelief and impatience
are apt to conclude them denied. 4. That the want of a son was so great
a trouble to him that it took away the comfort of all his enjoyments:
"Lord, what wilt thou give me? All is nothing to me, if I have not a
son." Now, (1.) If we suppose that Abram looked no further than a
temporal comfort, this complaint was culpable. God had, by his
providence, given him some good things, and more by his promise; and
yet Abram makes no account of them, because he has not a son. It did
very ill become the father of the faithful to say, What wilt thou give
me, seeing I go childless, immediately after God had said, I am thy
shield, and thy exceedingly great reward. Note, Those do not rightly
value the advantages of their covenant-relation to God and interest in
him who do not think them sufficient to balance the want of any
creature-comfort whatever. But, (2.) If we suppose that Abram, herein,
had a eye to the promised seed, the importunity of his desire was very
commendable: all was nothing to him, if he had not the earnest of that
great blessing, and an assurance of his relation to the Messiah, of
which God had already encouraged him to maintain the expectation. He
has wealth, and victory, and honour; but, while he is kept in the dark
about the main matter, it is all nothing to him. Note, Till we have
some comfortable evidence of our interest in Christ and the new
covenant, we should not rest satisfied with any thing else. "This, and
the other, I have; but what will all this avail me, if I go
Christless?" Yet thus far the complaint was culpable, that there was
some diffidence of the promise at the bottom of it, and a weariness of
waiting God's time. Note, True believers sometimes find it hard to
reconcile God's promises and his providences, when they seem to
disagree.
II. God's gracious answer to this complaint. To the first part of the
complaint (v. 2) God gave no immediate answer, because there was
something of fretfulness in it; but, when he renews his address
somewhat more calmly (v. 3), God answered him graciously. Note, If we
continue instant in prayer, and yet pray with a humble submission to
the divine will, we shall not seek in vain. 1. God gave him an express
promise of a son, v. 4. This that is born in thy house shall not be thy
heir, as thou fearest, but one that shall come forth out of thy own
bowels shall be thy heir. Note, (1.) God makes heirs; he says, "This
shall not, and this shall;" and whatever men devise and design, in
settling their estates, God's counsel shall stand. (2.) God is often
better to us than our own fears, and gives the mercy we had long
despaired of. 2. To affect him the more with this promise, he took him
out, and showed him the stars (this vision being early in the morning,
before day), and then tells him, So shall thy seed be, v. 5. (1.) So
numerous; the stars seem innumerable to a common eye: Abram feared he
should have no child at all, but God assured him that the descendants
from his loins should be so many as not to be numbered. (2.) So
illustrious, resembling the stars in splendour; for to them pertained
the glory, Rom. ix. 4. Abram's seed, according to his flesh, were like
the dust of the earth (ch. xiii. 16), but his spiritual seed are like
the stars of heaven, not only numerous, but glorious, and very
precious.
III. Abram's firm belief of the promise God now made him, and God's
favourable acceptance of his faith, v. 6. 1. He believed in the Lord,
that is, he believed the truth of that promise which God had now made
him, resting upon the irresistible power and the inviolable
faithfulness of him that made it. Hath he spoken, and shall he not make
it good? Note, Those who would have the comfort of the promises must
mix faith with the promises. See how the apostle magnifies this faith
of Abram, and makes it a standing example, Rom. iv. 19-21. He was not
weak in faith; he staggered not at the promise; he was strong in faith;
he was fully persuaded. The Lord work such a faith in every one of us!
Some think that his believing in the Lord respected, not only the Lord
promising, but the Lord promised, the Lord Jesus, the Mediator of the
new covenant. He believed in him, that is, received and embraced the
divine revelation concerning him, and rejoiced to see his day, though
at so great a distance, John viii. 56. 2. God counted it to him for
righteousness; that is, upon the score of this he was accepted of God,
and, as the rest of the patriarchs, by faith he obtained witness that
he was righteous, Heb. xi. 4. This is urged in the New Testament to
prove that we are justified by faith without the works of the law (Rom.
iv. 3; Gal. iii. 6); for Abram was so justified while he was yet
uncircumcised. If Abram, that was so rich in good works, was not
justified by them, but by his faith, much less can we, that are so poor
in them. This faith, which was imputed to Abram for righteousness, had
lately struggled with unbelief (v. 2), and, coming off a conqueror, it
was thus crowned, thus honoured. Note, A fiducial practical acceptance
of, and dependence upon, God's promise of grace and glory, in and
through Christ, is that which, according to the tenour of the new
covenant, gives us a right to all the blessings contained in that
promise. All believers are justified as Abram was, and it was his faith
that was counted to him for righteousness.
7 And he said unto him, I am the Lord that brought thee out of Ur of
the Chaldees, to give thee this land to inherit it. 8 And he said,
Lord God, whereby shall I know that I shall inherit it? 9 And he said
unto him, Take me an heifer of three years old, and a she goat of three
years old, and a ram of three years old, and a turtledove, and a young
pigeon. 10 And he took unto him all these, and divided them in the
midst, and laid each piece one against another: but the birds divided
he not. 11 And when the fowls came down upon the carcases, Abram
drove them away.
We have here the assurance given to Abram of the land of Canaan for an
inheritance.
I. God declares his purpose concerning it, v. 7. Observe here, Abram
made no complaint in this matter, as he had done for the want of a
child. Note, Those that are sure of an interest in the promised seed
will see no reason to doubt of a title to the promised land. If Christ
is ours, heaven is ours. Observe again, When he believed the former
promise (v. 6) then God explained and ratified this to him. Note, To
him that has (improves what he has) more shall be given. Three things
God here reminds Abram of, for his encouragement concerning the promise
of this good land:--
1. What God is in himself: I am the Lord Jehovah; and therefore, (1.)
"I may give it to thee, for I am sovereign Lord of all, and have a
right to dispose of the whole earth." (2.) "I can give it to thee,
whatever opposition may be made, though by the sons of Anak." God never
promises more than he is able to perform, as men often do. (3.) "I will
make good my promise to thee." Jehovah is not a man that he should lie.
2. What he had done for Abram. He had brought him out of Ur of the
Chaldees, out of the fire of the Chaldees, so some, that is, either
from their idolatries (for the Chaldeans worshipped the fire), or from
their persecutions. The Jewish writers have a tradition that Abram was
cast into a fiery furnace for refusing to worship idols, and was
miraculously delivered. It is rather a place of that name. Thence God
brought him by an effectual call, brought him with a gracious violence,
snatched him as a brand out of the burning. This was, (1.) A special
mercy: "I brought thee, and left others, thousands, to perish there."
God called him alone, Isa. li. 2. (2.) A spiritual mercy, a mercy to
his soul, a deliverance from sin and its fatal consequences. If God
save our souls, we shall want nothing that is good for us. (3.) A fresh
mercy, lately bestowed, and therefore should be the more affecting, as
that in the preface to the commandments, I am the Lord that brought
thee out of Egypt lately. (4.) A foundation mercy, the beginning of
mercy, peculiar mercy to Abram, and therefore a pledge and earnest of
further mercy, Isa. lxvi. 9. Observe how God speaks of it as that which
he gloried in: I am the Lord that brought thee out. He glories in it as
an act both of power and grace; compare Isa. xxix. 22, where he glories
in it, long afterwards. Thus saith the Lord who redeemed Abraham,
redeemed him from sin.
3. What he intended to do yet further for him: "I brought thee hither,
on purpose to give thee this land to inherit it, not only to possess
it, but to possess it as an inheritance, which is the sweetest and
surest title." Note, (1.) The providence of God has secret but gracious
designs in all its various dispensations towards good people; we cannot
conceive the projects of Providence, till the event shows them in all
their mercy and glory. (2.) The great thing God designs in all his
dealings with his people is to bring them safely to heaven. They are
chosen to salvation (2 Thess. ii. 13), called to the kingdom (1 Thess.
ii. 12), begotten to the inheritance (1 Pet. i. 3, 4), and by all made
meet for it, Col. i. 12, 13; 2 Cor. iv. 17.
II. Abram desires a sign: Whereby shall I know that I shall inherit it?
v. 8. This did not proceed from distrust of God's power or promise, as
that of Zacharias; but he desired this, 1. For the strengthening and
confirming of his own faith; he believed (v. 6), but here he prays,
Lord, help me against my unbelief. Now he believed, but he desired a
sign to be treasured up against an hour of temptation, not knowing how
his faith might, by some event or other, be shocked and tried. Note, We
all need, and should desire, helps from heaven for the confirming of
our faith, and should improve sacraments, which are instituted signs,
for that purpose. See Judg. vi. 36-40; 2 Kings xx. 8-10; Isa. vii. 11,
12. 2. For the ratifying of the promise to his posterity, that they
also might be brought to believe it. Note, Those that are satisfied
themselves should desire that others also may be satisfied of the truth
of God's promises. John sent his disciples to Christ, not so much for
his own satisfaction as for theirs, Matt. xi. 2, 3. Canaan was a type
of heaven. Note, It is a very desirable thing to know that we shall
inherit the heavenly Canaan, that is, to be confirmed in our belief of
the truth of that happiness, and to have the evidences of our title to
it more and more cleared up to us.
III. God directs Abram to make preparations for a sacrifice, intending
by that to give him a sign, and Abram makes preparation accordingly (v.
9-11): Take me a heifer, &c. Perhaps Abram expected some extraordinary
sign from heaven; but God gives him a sign upon a sacrifice. Note,
Those that would receive the assurances of God's favour, and would have
their faith confirmed, must attend instituted ordinances, and expect to
meet with God in them. Observe, 1. God appointed that each of the
beasts used for this service should be three years old, because then
they were at their full growth and strength: God must be served with
the best we have, for he is the best. 2. We do not read that God gave
Abram particular directions how to manage these beasts and fowls,
knowing that he was so well versed in the law and custom of sacrifices
that he needed not any particular directions; or perhaps instructions
were given him, which he carefully observed, thought they are not
recorded: at least it was intimated to him that they must be prepared
for the solemnity of ratifying a covenant; and he well knew the manner
of preparing them. 3. Abram took as God appointed him, though as yet he
knew not how these things should become a sign to him. This was not the
first instance of Abram's implicit obedience. He divided the beasts in
the midst, according to the ceremony used in confirming covenants, Jer.
xxxiv. 18, 19, where it is said, They cut the calf in twain, and passed
between the parts. 4. Abram, having prepared according to God's
appointment, now set himself to wait for the sign God might give him by
these, like the prophet upon his watch-tower, Hab. ii. 1. While God's
appearing to own his sacrifice was deferred, Abram continued waiting,
and his expectations were raised by the delay; when the fowls came down
upon the carcases to prey upon them, as common and neglected things,
Abram drove them away (v. 11), believing that the vision would, at the
end, speak, and not lie. Note, A very watchful eye must be kept upon
our spiritual sacrifices, that nothing be suffered to prey upon them
and render them unfit for God's acceptance. When vain thoughts, like
these fowls, come down upon our sacrifices, we must drive them away,
and not suffer them to lodge within us, but attend on God without
distraction.
12 And when the sun was going down, a deep sleep fell upon Abram; and,
lo, an horror of great darkness fell upon him. 13 And he said unto
Abram, Know of a surety that thy seed shall be a stranger in a land
that is not theirs, and shall serve them; and they shall afflict them
four hundred years; 14 And also that nation, whom they shall serve,
will I judge: and afterward shall they come out with great substance.
15 And thou shalt go to thy fathers in peace; thou shalt be buried in a
good old age. 16 But in the fourth generation they shall come hither
again: for the iniquity of the Amorites is not yet full.
We have here a full and particular discovery made to Abram of God's
purposes concerning his seed. Observe,
I. The time when God came to him with this discovery: When the sun was
going down, or declining, about the time of the evening oblation, 1
Kings xviii. 36; Dan. ix. 21. Early in the morning, before day, while
the stars were yet to be seen, God had given him orders concerning the
sacrifices (v. 5), and we may suppose it was, at least, his morning's
work to prepare them and set them in order; when he had done this, he
abode by them, praying and waiting till towards evening. Note, God
often keeps his people long in expectation of the comforts he designs
them, for the confirmation of their faith; but though the answers of
prayer, and the performance of promises, come slowly, yet they come
surely. At evening time it shall be light.
II. The preparatives for this discovery. 1. A deep sleep fell upon
Abram, not a common sleep through weariness or carelessness, but a
divine ecstasy, like that which the Lord God caused to fall upon Adam
(ch. ii. 21), that, being hereby wholly taken off from the view of
things sensible, he might be wholly taken up with the contemplation of
things spiritual. The doors of the body were locked up, that the soul
might be private and retired, and might act the more freely and like
itself. 2. With this sleep, a horror of great darkness fell upon him.
How sudden a change! But just before we had him solacing himself in the
comforts of God's covenant, and in communion with him; and here a
horror of great darkness falls upon him. Note, The children of light do
not always walk in the light, but sometimes clouds and darkness are
round about them. This great darkness, which brought horror with it,
was designed, (1.) To strike an awe upon the spirit of Abram, and to
possess him with a holy reverence, that the familiarity to which God
was pleased to admit him might not breed contempt. Note, Holy fear
prepares the soul for holy joy; the spirit of bondage makes way for the
spirit of adoption. God wounds first, and then heals; humbles first,
and then lifts up, Isa. vi. 5, 6, &c. (2.) To be a specimen of the
methods of God's dealings with his seed. They must first be in the
horror and darkness of Egyptian slavery, and then enter with joy into
the good land; and therefore he must have the foretaste of their
sufferings, before he had the foresight of their happiness. (3.) To be
an indication of the nature of that covenant of peculiarity which God
was now about to make with Abram. The Old-Testament dispensation, which
was founded on that covenant, was a dispensation, [1.] Of darkness and
obscurity, 2 Cor. iii. 13, 14. [2.] Of dread and horror, Heb. xii. 18,
&c.
III. The prediction itself. Several things are here foretold.
1. The suffering state of Abram's seed for a long time, v. 13. Let not
Abram flatter himself with the hopes of nothing but honour and
prosperity in his family; no, he must know, of a surety, that which he
was loth to believe, that the promised seed should be a persecuted
seed. Note, God sends the worst first; we must first suffer, and then
reign. He also lets us know the worst before it comes, that when it
comes it may not be a surprise to us, John xvi. 4. Now we have here,
(1.) The particulars of their sufferings. [1.] They shall be strangers;
so they were, first in Canaan (Ps. cv. 12) and afterwards in Egypt;
before they were lords of their own land they were strangers in a
strange land. The inconveniences of an unsettled state make a happy
settlement the more welcome. Thus the heirs of heaven are first
strangers on earth, a land that is not theirs. [2.] They shall be
servants; so they were to the Egyptians, Exod. i. 13. See how that
which was the doom of the Canaanites (ch. ix. 25), proves the distress
of Abram's seed: they are made to serve, but with this difference, the
Canaanites serve under a curse, the Hebrews under a blessing; and the
upright shall have dominion in the morning, Ps. xlix. 14. [3.] They
shall be suffers. Those whom they serve shall afflict them; see Exod.
i. 11. Note, Those that are blessed and beloved of God are often sorely
afflicted by wicked men; and God foresees it, and takes cognizance of
it.
(2.) The continuance of their sufferings--four hundred years. This
persecution began with mocking, when Ishmael, the son of an Egyptian,
persecuted Isaac, who was born after the Spirit, ch. xxi. 9; Gal. iv.
29. It continued in loathing; for it was an abomination to the
Egyptians to eat bread with the Hebrews, ch. xliii. 32; and it came at
last to murder, the basest of murders, that of their new-born children;
so that, more or less, it continued 400 years, though, in extremity,
not so many. This was a long time, but a limited time.
2. The judgment of the enemies of Abram's seed: That nation whom they
shall serve, even the Egyptians, will I judge, v. 14. This points at
the plagues of Egypt, by which God not only constrained the Egyptians
to release Israel, but punished them for all the hardships they had put
upon them. Note, (1.) Though God may suffer persecutors and oppressors
to trample upon his people a great while, yet he will certainly reckon
with them at last; for his day is coming, Ps. xxxvii. 12, 13. (2.) The
punishing of persecutors is the judging of them: it is a righteous
thing with God, and a particular act of justice, to recompense
tribulations to those that trouble his people. The judging of the
church's enemies is God's work: I will judge. God can do it, for he is
the Lord; he will do it, for he is his people's God, and he has said,
Vengeance is mine, I will repay. To him therefore we must leave it, to
be done in his way and time.
3. The deliverance of Abram's seed out of Egypt. That great event is
here foretold: Afterwards shall they come out with great substance. It
is here promised, (1.) That they should be enlarged: Afterwards they
shall come out; that is, either after they have been afflicted 400
years, when the days of their servitude are fulfilled, or after the
Egyptians are judged and plagued, then they may expect deliverance.
Note, The destruction of oppressors is the redemption of the oppressed;
they will not let God's people go till they are forced to it. (2.) That
they should be enriched: They shall come out with great substance; this
was fulfilled, Exod. xii. 35, 36. God took care they should have, not
only a good land to go to, but a good stock to carry with them.
4. Their happy settlement in Canaan, v. 16. They shall not only come
out of Egypt, but they shall come hither again, hither to the land of
Canaan, wherein thou now art. The discontinuance of their possession
shall be no defeasance of their right: we must not reckon those
comforts lost for ever that are intermitted for a time. The reason why
they must not have the land of promise in possession till the fourth
generation was because the iniquity of the Amorites was not yet full.
Israel cannot be possessed of Canaan till the Amorites be dispossessed;
and they are not yet ripe for ruin. The righteous God has determined
that they shall not be cut off till they have persisted in sin so long,
and arrived at such a pitch of wickedness, that there may appear some
equitable proportion between their sin and their ruin; and therefore,
till it come to that, the seed of Abram must be kept out of possession.
Note, (1.) The measure of sin fills gradually. Those that continue
impenitent in wicked ways are treasuring up unto themselves wrath. (2.)
Some people's measure of sin fills slowly. The Sodomites, who were
sinners before the Lord exceedingly, soon filled their measure; so did
the Jews, who were, in profession, near to God. But the iniquity of the
Amorites was long in the filling up. (3.) That this is the reason of
the prosperity of wicked people; the measure of their sins is not yet
full. The wicked live, become old, and are mighty in power, while God
is laying up their iniquity for their children, Job xxi. 7, 19. See
Matt. xxiii. 32; Deut. xxxii. 34.
5. Abram's peaceful quiet death and burial, before these things should
come to pass, v. 15. As he should not live to see that good land in the
possession of his family, but must die, as he lived, a stranger in it,
so, to balance this, he should not live to see the troubles that should
come upon his seed, much less to share in them. This is promised to
Josiah, 2 Kings xxii. 20. Note, Good men are sometimes greatly favoured
by being taken away from the evil to come, Isa. lvii. 1. Let this
satisfy Abram, that, for his part,
(1.) He shall go to his fathers in peace. Note, [1.] Even the friends
and favourites of Heaven are not exempted from the stroke of death. Are
we greater than our father Abram, who is dead? John viii. 53. [2.] Good
men die willingly; they are not fetched, they are not forced, but they
go; their soul is not required, as the rich fool's (Luke xii. 20), but
cheerfully resigned: they would not live always. [3.] At death we go to
our fathers, to all our fathers that have gone before us to the state
of the dead (Job xxi. 32, 33), to our godly fathers that have gone
before us to the state of the blessed, Heb. xii. 23. The former thought
helps to take off the terror of death, the latter puts comfort into it.
[4.] Whenever a godly man dies, he dies in peace. If the way be piety,
the end is peace, Ps. xxxvii. 37. Outward peace, to the last, is
promised to Abram, peace and truth is his days, whatever should come
afterwards (2 Kings xx. 19); peace with God, and everlasting peace, are
sure to all the seed.
(2.) He shall be buried in a good old age. Perhaps mention is made of
his burial here, where the land of Canaan is promised him, because a
burying place was the first possession he had in it. He shall not only
die in peace, but die in honour, die, and be buried decently; not only
die in peace, but die in season, Job v. 26. Note, [1.] Old age is a
blessing. It is promised in the fifth commandment; it is pleasing to
nature; and it affords a great opportunity for usefulness. [2.]
Especially, if it be a good old age. Theirs may be called a good old
age, First, That are old and healthful, not loaded with such distempers
as make them weary of life. Secondly, That are old and holy, old
disciples (Acts xxi. 16), whose hoary head is found in the way of
righteousness (Prov. xvi. 31), old and useful, old and exemplary for
godliness; theirs is indeed a good old age.
17 And it came to pass, that, when the sun went down, and it was dark,
behold a smoking furnace, and a burning lamp that passed between those
pieces. 18 In the same day the Lord made a covenant with Abram,
saying, Unto thy seed have I given this land, from the river of Egypt
unto the great river, the river Euphrates: 19 The Kenites, and the
Kenizzites, and the Kadmonites, 20 And the Hittites, and the
Perizzites, and the Rephaims, 21 And the Amorites, and the
Canaanites, and the Girgashites, and the Jebusites.
Here is, I. The covenant ratified (v. 17); the sign which Abram desired
was given, at length, when the sun had gone down, so that it was dark;
for that was a dark dispensation.
1. The smoking furnace signified the affliction of his seed in Egypt.
They were there in the iron furnace (Deut. iv. 20), the furnace of
affliction (Isa. xlviii. 10), labouring in the very fire. They were
there in the smoke, their eyes darkened, that they could not see to the
end of their troubles, and themselves at a loss to conceive what God
would do with them. Clouds and darkness were round about them.
2. The burning lamp denotes comfort in this affliction; and this God
showed to Abram, at the same time that he showed him the smoking
furnace. (1.) Light denotes deliverance out of the furnace; their
salvation was as a lamp that burneth, Isa. lxii. 1. When God came down
to deliver them, he appeared in a bush that burned, and was not
consumed, Exod. iii. 2. (2.) The lamp denotes direction in the smoke.
God's word was their lamp: this word to Abram was so, it was a light
shining in a dark place. Perhaps this burning lamp prefigured the
pillar of cloud and fire, which led them out of Egypt, in which God
was. (3.) The burning lamp denotes the destruction of their enemies who
kept them so long in the furnace. See Zech. xii. 6. The same cloud that
enlightened the Israelites troubled and burned the Egyptians.
3. The passing of these between the pieces was the confirming of the
covenant God now made with him, that he might have strong consolation,
being fully persuaded that what God promised he would certainly
perform. It is probable that the furnace and lamp, which passed between
the pieces, burnt and consumed them, and so completed the sacrifice,
and testified God's acceptance of it, as of Gideon's (Judg. vi. 21),
Manoah's (Judg. xiii. 19, 20), and Solomon's, 2 Chron. vii. 1. So it
intimates, (1.) That God's covenants with man are made by sacrifice
(Ps. l. 5), by Christ, the great sacrifice: no agreement without
atonement. (2.) God's acceptance of our spiritual sacrifices is a token
for good and an earnest of further favours. See Judg. xiii. 23. And by
this we may know that he accepts our sacrifices if he kindle in our
souls a holy fire of pious and devout affections in them.
II. The covenant repeated and explained: In that same day, that day
never to be forgotten, the Lord made a covenant with Abram, that is,
gave a promise to Abram, saying, Unto thy seed have I given this land,
v. 18. Here is,
1. A rehearsal of the grant. He had said before, To thy seed will I
give this land, ch. xii. 7; xiii. 15. But here he says, I have given
it; that is, (1.) I have given the promise of it, the charter is sealed
and delivered, and cannot be disannulled. Note, God's promises are
God's gifts, and are so to be accounted. (2.) The possession is as
sure, in due time, as if it were now actually delivered to them. What
God has promised is as sure as if it were already done; hence, it is
said, He that believes hath everlasting life (John iii. 36), for he
shall as surely go to heaven as if he were there already.
2. A recital of the particulars granted, such as is usual in the grants
of lands. He specifies the boundaries of the land intended hereby to be
granted, v. 18. And then, for the greater certainty, as is usual in
such cases, he mentions in whose tenure and occupation these lands now
were. Ten several nations, or tribes, are here spoken of (v. 19-21)
that must be cast out, to make room for the seed of Abram. They were
not possessed of all these countries when God brought them into Canaan.
The bounds are fixed much narrower, Num. xxxiv. 2, 3. &c. But, (1.) In
David's time, and Solomon's, their jurisdiction extended to the utmost
of these limits, 2 Chron. ix. 26. (2.) It was their own fault that they
were not sooner and longer in possession of all these territories. They
forfeited their right by their sins, and by their own sloth and
cowardice kept themselves out of possession. (3.) The land granted is
here described in its utmost extent because it was to be a type of the
heavenly inheritance, where there is room enough: in our father's house
are many mansions. The present occupants are named, because their
number, and strength, and long prescription, should be no hindrance to
the accomplishment of this promise in its season, and to magnify God's
love to Abram and his seed, in giving to that one nation the
possessions of many nations, so precious were they in his sight, and so
honourable, Isa. xliii. 4.
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G E N E S I S
CHAP. XVI.
Hagar is the person mostly concerned in the story of this chapter, an
obscure Egyptian woman, whose name and story we never should have heard
of if Providence had not brought her into the family of Abram. Probably
she was one of those maid-servants whom the king of Egypt, among other
gifts, bestowed upon Abram, ch. xiv. 16. Concerning her, we have four
things in this chapter:--I. Her marriage to Abram her master, ver. 1-3.
II. Her misbehaviour towards Sarai her mistress, ver. 4-6. III. Her
discourse with an angel that met her in her flight, ver. 7-14. IV. Her
delivery of a son, ver. 15, 16.
Abram, Sarai, and Hagar. (b. c. 1911.)
1 Now Sarai Abram's wife bare him no children: and she had a handmaid,
an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram,
Behold now, the Lord hath restrained me from bearing: I pray thee, go
in unto my maid; it may be that I may obtain children by her. And Abram
hearkened to the voice of Sarai. 3 And Sarai Abram's wife took Hagar
her maid the Egyptian, after Abram had dwelt ten years in the land of
Canaan, and gave her to her husband Abram to be his wife.
We have here the marriage of Abram to Hagar, who was his secondary
wife. Herein, though some excuse may be made for him, he cannot be
justified, for from the beginning it was not so; and, when it was so,
it seems to have proceeded from an irregular desire to build up
families for the speedier peopling of the world and the church.
Certainly it must not be so now. Christ has reduced this matter to the
first institution, and makes the marriage union to be between one man
and one woman only. Now,
I. The maker of this match (would one think it?) was Sarai herself: she
said to Abram, I pray thee, go in unto my maid, v. 2. Note, 1. It is
the policy of Satan to tempt us by our nearest and dearest relations,
or those friends that we have an opinion of and an affection for. The
temptation is most dangerous when it is sent by a hand that is least
suspected: it is our wisdom therefore to consider, not so much who
speaks as what is spoken. 2. God's commands consult our comfort and
honour much better than our own contrivances do. It would have been
much more for Sarai's interest if Abram had kept to the rule of God's
law instead of being guided by her foolish projects; but we often do
ill for ourselves.
II. The inducement to it was Sarai's barrenness.
1. Sarai bare Abram no children. She was very fair (ch. xii. 14), was a
very agreeable, dutiful wife, and a sharer with him in his large
possessions; and yet written childless. Note, (1.) God dispenses his
gifts variously, loading us with benefits, but not overloading us: some
cross or other is appointed to be an alloy to great enjoyments. (2.)
The mercy of children is often given to the poor and denied to the
rich, given to the wicked and denied to good people, though the rich
have most to leave them and good people would take most care of their
education. God does herein as it has pleased him.
2. She owned God's providence in this affliction: The Lord hath
restrained me from bearing. Note, (1.) As, where children are, it is
God that gives them (ch. xxxiii. 5), so where they are wanted it is he
that withholds them, ch. xxx. 2. This evil is of the Lord. (2.) It
becomes us to acknowledge this, that we may bear it, and improve it, as
an affliction of his ordering for wise and holy ends.
3. She used this as an argument with Abram to marry his maid; and he
was prevailed upon by this argument to do it. Note, (1.) When our
hearts are too much set upon any creature-comfort, we are easily put
upon the use of indirect methods for the obtaining of it. Inordinate
desires commonly produce irregular endeavours. If our wishes be not
kept in a submission to God's providence, our pursuits will scarcely be
kept under the restraints of his precepts. (2.) It is for want of a
firm dependence upon God's promise, and a patient waiting for God's
time, that we go out of the way of our duty to catch at expected mercy.
He that believes does not make haste.
4. Abram's compliance with Sarai's proposal, we have reason to think,
was from an earnest desire of the promised seed, on whom the covenant
should be entailed. God had told him that his heir should be a son of
his body, but had not yet told him that it should be a son by Sarai;
therefore he thought, "Why not by Hagar, since Sarai herself proposed
it?" Note, (1.) Foul temptations may have very fair pretences, and be
coloured with that which is very plausible. (2.) Fleshly wisdom, as it
anticipates God's time of mercy, so it puts us out of God's way. (3.)
This would be happily prevented if we would ask counsel of God by the
word and by prayer, before we attempt that which is important and
suspicious. Herein Abram was wanting; he married without God's consent.
This persuasion came not of him that called him.
4 And he went in unto Hagar, and she conceived: and when she saw that
she had conceived, her mistress was despised in her eyes. 5 And Sarai
said unto Abram, My wrong be upon thee: I have given my maid into thy
bosom; and when she saw that she had conceived, I was despised in her
eyes: the Lord judge between me and thee. 6 But Abram said unto
Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee.
And when Sarai dealt hardly with her, she fled from her face.
We have here the immediate bad consequences of Abram's unhappy marriage
to Hagar. A great deal of mischief it made quickly. When we do not well
both sin and trouble lie at the door; and we may thank ourselves for
the guilt and grief that follow us when we go out of the way of our
duty. See it in this story.
I. Sarai is despised, and thereby provoked and put into a passion, v.
4. Hagar no sooner perceives herself with child by her master than she
looks scornfully upon her mistress, upbraids her perhaps with her
barrenness, insults over her, to make her to fret (as 1 Sam. i. 6), and
boasts of the prospect she had of bringing an heir to Abram, to that
good land, and to the promise. Now she thinks herself a better woman
than Sarai, more favoured by Heaven, and likely to be better beloved by
Abram; and therefore she will not submit as she has done. Note, 1. Mean
and servile spirits, when favoured and advanced either by God or man,
are apt to grow haughty and insolent, and to forget their place and
origin. See Prov. xxix. 21; xxx. 21-23. It is a hard thing to bear
honour aright. 2. We justly suffer by those whom we have sinfully
indulged, and it is a righteous thing with God to make those
instruments of our trouble whom we have made instruments of our sin,
and to ensnare us in our own evil counsels: this stone will return upon
him that rolleth it.
II. Abram is clamoured upon, and cannot be easy while Sarai is out of
humour; she upbraids him vehemently, and very unjustly charges him with
the injury (v. 5): My wrong be upon thee, with a most unreasonable
jealousy suspecting that he countenanced Hagar's insolence; and, as one
not willing to hear what Abram had to say for the rectifying of the
mistake and the clearing of himself, she rashly appeals to God in the
case: The Lord judge between me and thee; as if Abram had refused to
right her. Thus does Sarai, in her passion, speak as one of the foolish
women speaketh. Note, 1. It is an absurdity which passionate people are
often guilty of to quarrel with others for that of which they
themselves must bear the blame. Sarai could not but own that she had
given her maid to Abram, and yet she cries out, My wrong be upon thee,
when she should have said, What a fool was I to do so! That is never
said wisely which pride and anger have the inditing of; when passion is
upon the throne, reason is out of doors, and is neither heard nor
spoken. 2. Those are not always in the right who are most loud and
forward in appealing to God. Rash and bold imprecations are commonly
evidences of guilt and a bad cause.
III. Hagar is afflicted, and driven from the house, v. 6. Observe, 1.
Abram's meekness resigns the matter of the maid-servant to Sarai, whose
proper province it was to rule that part of the family: Thy maid is in
thy hand. Though she was his wife, he would not countenance nor protect
her in any thing that was disrespectful to Sarai, for whom he still
retained the same affection that ever he had. Note, Those who would
keep up peace and love must return soft answers to hard accusations.
Husbands and wives particularly should agree, and endeavour not to be
both angry together. Yielding pacifies great offenses. See Prov. xv. 1.
2. Sarai's passion will be revenged upon Hagar: She dealt hardly with
her, not only confining her to her usual place and work as a servant,
but probably making her to serve with rigour. Note, God takes notice
of, and is displeased with, the hardships which harsh masters
unreasonably put upon their servants. They ought to forbear
threatening, with Job's thought, Did not he that made me make him? Job
xxxi. 15. 3. Hagar's pride cannot bear it, her high spirit having
become impatient of rebuke: She fled from her face. She not only
avoided her wrath for the present, as David did Saul's, but she totally
deserted her service, and ran away from the house, forgetting, (1.)
What wrong she hereby did to her mistress, whose servant she was, and
to her master, whose wife she was. Note, Pride will hardly be
restrained by any bonds of duty, no, not by many. (2.) That she herself
had first given the provocation, by despising her mistress. Note, Those
that suffer for their faults ought to bear their sufferings patiently,
1 Pet. ii. 20.
7 And the angel of the Lord found her by a fountain of water in the
wilderness, by the fountain in the way to Shur. 8 And he said, Hagar,
Sarai's maid, whence camest thou? and whither wilt thou go? And she
said, I flee from the face of my mistress Sarai. 9 And the angel of
the Lord said unto her, Return to thy mistress, and submit thyself
under her hands.
Here is the first mention we have in scripture of an angel's
appearance. Hagar was a type of the law, which was given by the
disposition of angels; but the world to come is not put in subjection
to them, Heb. ii. 5. Observe,
I. How the angel arrested her in her flight, v. 7. It should seem, she
was making towards her own country; for she was in the way to Shur,
which lay towards Egypt. It were well if our afflictions would make us
think of our home, the better country. But Hagar was now out of her
place, and out of the way of her duty, and going further astray, when
the angel found her. Note, 1. It is a great mercy to be stopped in a
sinful way either by conscience or by Providence. 2. God suffers those
that are out of the way to wander awhile, that when they see their
folly, and what a loss they have brought themselves to, they may be the
better disposed to return. Hagar was not stopped till she was in the
wilderness, and had set down, weary enough, and glad of clear water to
refresh herself with. God brings us into a wilderness, and there meets
us, Hos. ii. 14.
II. How he examined her, v. 8. Observe,
1. He called her Hagar, Sarai's maid, (1.) As a check to her pride.
Though she was Abram's wife, and, as such, was obliged to return, yet
he calls her Sarai's maid, to humble her. Note, Though civility teaches
us to call others by their highest titles, yet humility and wisdom
teach us to call ourselves by the lowest. (2.) As a rebuke to her
flight. Sarai's maid ought to be in Sarai's tent, and not wandering in
the wilderness and sauntering by a fountain of water. Note, It is good
for us often to call to mind what our place and relation are. See Eccl.
x. 4.
2. The questions the angel put to her were proper and very pertinent.
(1.) "Whence comest thou? Consider that thou art running away both from
the duty thou wast bound to and the privileges thou wast blessed with
in Abram's tent." Note, It is a great advantage to live in a religious
family, which those ought to consider who have that advantage, yet upon
every slight inducement are forward to quit it. (2.) "Whither wilt thou
go? Thou art running thyself into sin, in Egypt" (if she return to that
people, she will return to their gods), "and into danger, in the
wilderness," through which she must travel, Deut. viii. 15. Note, Those
who are forsaking God and their duty would do well to remember not only
whence they have fallen, but whither they are falling. See Jer. ii. 18,
What hast thou to do (with Hagar) in the way of Egypt? John vi. 68.
3. Her answer was honest, and a fair confession: I flee from the face
of my mistress. In this, (1.) She acknowledges her fault in fleeing
from her mistress, and yet, (2.) Excuses it, that it was from the face,
of displeasure, of her mistress. Note, Children and servants must be
treated with mildness and gentleness, lest we provoke them to take any
irregular courses and so become accessory to their sins, which will
condemn us, though it will not justify them.
4. How he sent her back, with suitable and compassionate counsel:
"Return to thy mistress, and submit thyself under her hand, v. 9. Go
home, and humble thyself for what thou hast done amiss, and beg pardon,
and resolve for the future to behave thyself better." He makes no
question but she would be welcome, though it does not appear that Abram
sent after her. Note, Those that have gone away from their place and
duty, when they are convinced of their error, must hasten their return
and reformation, how mortifying soever it may be.
The Promise Concerning Ishmael. (b. c. 1911.)
10 And the angel of the Lord said unto her, I will multiply thy seed
exceedingly, that it shall not be numbered for multitude. 11 And the
angel of the Lord said unto her, Behold, thou art with child, and shalt
bear a son, and shalt call his name Ishmael; because the Lord hath
heard thy affliction. 12 And he will be a wild man; his hand will be
against every man, and every man's hand against him; and he shall dwell
in the presence of all his brethren. 13 And she called the name of
the Lord that spake unto her, Thou God seest me: for she said, Have I
also here looked after him that seeth me? 14 Wherefore the well was
called Beer-lahai-roi; behold, it is between Kadesh and Bered.
We may suppose that the angel having given Hagar that good counsel (v.
9) to return to her mistress she immediately promised to do so, and was
setting her face homeward; and then the angel went on to encourage her
with an assurance of the mercy God had in store for her and her seed:
for God will meet those with mercy that are returning to their duty. I
said, I will confess, and thou forgavest, Ps. xxxii. 5. Here is,
I. A prediction concerning her posterity given her for her comfort in
her present distress. Notice is taken of her condition: Behold, thou
art with child; and therefore this is not a fit place for thee to be
in. Note, It is a great comfort to women with child to think that they
are under the particular cognizance and care of the divine Providence.
God graciously considers their case and suits supports to it. Now, 1.
The angel assures her of a safe delivery, and that of a son, which
Abram desired. This fright and ramble of hers might have destroyed her
hope of an offspring; but God dealt not with her according to her
folly: Thou shalt bear a son. She was saved in child-bearing, not only
by providence, but by promise. 2. He names her child, which was an
honour both to her and it: Call him Ishmael, God will hear; and the
reason is, because the Lord has heard; he has, and therefore he will.
Note, The experience we have had of God's seasonable kindness to us in
distress would encourage us to hope for similar help in similar
exigencies, Ps. x. 17. He has heard thy affliction, v. 11. Note, Even
where there is little cry of devotion, the God of pity sometimes
graciously hears the cry of affliction. Tears speak as well as prayers.
This speaks comfort to the afflicted, that God not only sees what their
afflictions are, but hears what they say. Note, further, Seasonable
succours, in a day of affliction, ought always to be remembered with
thankfulness to God. Such a time, in such a strait, the Lord heard the
voice of my affliction, and helped me. See Deut. xxvi. 7; Ps. xxxi. 22.
3. He promises her a numerous offspring, (v. 10): I will multiply thy
seed exceedingly, Heb. multiplying, I will multiply it, that is,
multiply it in every age, so as to perpetuate it. It is supposed that
the Turks at this day descend from Ishmael; and they are a great
people. This was in pursuance of the promise made to Abram: I will make
thy seed as the dust of the earth, ch. xiii. 16. Note, Many that are
children of godly parents have, for their sakes, a very large share of
outward common blessings, though, like Ishmael, they are not taken into
covenant: many are multiplied that are not sanctified. 4. He gives a
character of the child she should bear, which, however it may seem to
us, perhaps was not very disagreeable to her (v. 12): He will be a wild
man; a wild ass of a man (so the word is), rude, and bold, and fearing
no man--untamed, untractable living at large, and impatient of service
and restraint. Note, The children of the bondwoman, who are out of
covenant with God, are, as they were born, like the wild ass's colt; it
is grace that reclaims men, civilizes them, and makes them wise, and
good for something. It is foretold, (1.) That he should live in strife,
and in a state of war: His hand against every man--this is his sin; and
every man's hand against him--this is his punishment. Note, Those that
have turbulent spirits have commonly troublesome lives; those that are
provoking, vexatious, and injurious to others, must expect to be repaid
in their own coin. He that has his hand and tongue against every man
shall have every man's hand and tongue against him, and he has no
reason to complain of it. And yet, (2.) That he should live in safety,
and hold his own against all the world: He shall dwell in the presence
of all his brethren; though threatened and insulted by all his
neighbours, yet he shall keep his ground, and for Abram's sake, more
than his own, shall be able to make his part good with them.
Accordingly we read (ch. xxv. 18), that he died, as he lived, in the
presence of all his brethren. Note, Many that are much exposed by their
own imprudence are yet strangely preserved by the divine Providence, so
much better is God to them than they deserve, when they not only
forfeit their lives by sin, but hazard them.
II. Hagar's pious reflection upon this gracious appearance of God to
her, v. 13, 14. Observe in what she said,
1. Her awful adoration of God's omniscience and providence, with
application of it to herself: She called the name of the Lord that
spoke unto her, that is, thus she made confession of his name, this she
said to his praise, Thou God seest me: this should be, with her, his
name for ever, and this his memorial, by which she will know him and
remember him while she lives, Thou God seest me. Note, (1.) The God
with whom we have to do is a seeing God, and all-seeing God. God is (as
the ancients express it) all eye. (2.) We ought to acknowledge this
with application to ourselves. He that sees all sees me, as David (Ps.
cxxxix. 1), O Lord, thou hast searched me, and known me. (3.) A
believing regard to God, as a God that sees us, will be of great use to
us in our returns to him. It is a proper word for a penitent:--[1.]
"Thou seest my sin and folly." I have sinned before thee, says the
prodigal; in thy sight, says David. [2.] "Thou seest my sorrow and
affliction;" this Hagar especially refers to. When we have brought
ourselves into distress by our own folly, yet God has not forsaken us.
[3.] "Thou seest the sincerity and seriousness of my return and
repentance. Thou seest my secret mournings for sin, and secret motions
towards thee." [4.] "Thou seest me, if in any instance I depart from
thee," Ps. xliv. 20, 21. This thought should always restrain us from
sin and excite us to duty: Thou God seest me.
2. Her humble admiration of God's favour to her: "Have I here also
looked after him that seeth me? Have I here seen the back parts of him
that seeth me?" so it might be read, for the word is much the same with
that, Exod. xxxiii. 23. She saw not face to face, but as through a
glass darkly, 1 Cor. xiii. 12. Probably she knew not who it was that
talked with her, till he was departing (as Judg. vi. 21, 22; xiii. 21),
and then she looked after him, with a reflection like that of the two
disciples, Luke xxiv. 31, 32. Or, Have I here seen him that sees me?
Note, (1.) The communion which holy souls have with God consists in
their having an eye of faith towards him, as a God that has an eye of
favour towards them. The intercourse is kept up by the eye. (2.) The
privilege of our communion with God is to be looked upon with wonder
and admiration, [1.] Considering what we are who are admitted to this
favour. "Have I? I that am so mean, I that am so vile?" 2 Sam. vii. 18.
[2.] Considering the place where we are thus favoured--"here also? Not
only in Abram's tent and at his altar, but here also, in this
wilderness? Here, where I never expected it, where I was out of the way
of my duty? Lord, how is it?" John xiv. 22. Some make the answer to
this question to be negative, and so look upon it as a penitent
reflection: "Have I here also, in my distress and affliction, looked
after God? No, I was a careless and unmindful of him as ever I used to
be; and yet he has thus visited and regarded me:" for God often
anticipates us with his favours, and is found of those that seek him
not, Isa. lxv. 1.
III. The name which this gave to the place: Beer-lahai-roi, The well of
him that liveth and seeth me, v. 14. It is probable that Hagar put this
name upon it; and it was retained long after, in perpetuam rei
memoriam--a lasting memorial of this event. This was a place where the
God of glory manifested the special cognizance and care he took of a
poor woman in distress. Note, 1. He that is all-seeing is ever-living;
he lives and sees us. 2. Those that are graciously admitted into
communion with God, and receive seasonable comforts from him, should
tell others what he has done for their souls, that they also may be
encouraged to seek him and trust in him. 3. God's gracious
manifestations of himself to us are to be had in everlasting
remembrance by us, and should never be forgotten.
The Birth of Ishmael. (b. c. 1911.)
15 And Hagar bare Abram a son: and Abram called his son's name, which
Hagar bare, Ishmael. 16 And Abram was fourscore and six years old,
when Hagar bare Ishmael to Abram.
It is here taken for granted, though not expressly recorded, that Hagar
did as the angel commanded her, returning to her mistress and
submitting herself; and then, in the fulness of time, she brought forth
her son. Note, Those who obey divine precepts shall have the comfort of
divine promises. This was the son of the bond-woman that was born after
the flesh (Gal. iv. 23), representing the unbelieving Jews, v. 25.
Note, 1. Many who can call Abraham father are yet born after the flesh,
Matt. iii. 9. 2. The carnal seed in the church are sooner brought forth
than the spiritual. It is an easier thing to persuade men to assume the
form of godliness than to submit to the power of godliness.
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G E N E S I S
CHAP. XVII.
This chapter contains articles of agreement covenanted and concluded
upon between the great Jehovah, the Father of mercies, on the one part,
and pious Abram, the father of the faithful, on the other part. Abram
is therefore called "the friend of God," not only because he was the
man of his counsel, but because he was the man of his covenant; both
these secrets were with him. Mention was made of this covenant (ch. xv.
18), but here it is particularly drawn up, and put into the form of a
covenant, that Abram might have strong consolation. Here are, I. The
circumstances of the making of this covenant, the time and manner (ver.
1), and the posture Abram was in, ver. 3. II. The covenant itself. In
the general scope of it, ver. 1. And, afterwards, in the particular
instances. 1. That he should be the father of many nations (ver. 4, 6),
and, in token of this, his name was changed, ver. 5. 2. That God would
be a God to him and his seed, and would give them the land of Canaan,
ver. 7, 8. And the seal of this part of the covenant was circumcision,
ver. 9-14. 3. That he should have a son by Sarai, and, in token
thereof, her name was changed, ver. 15, 16. This promise Abram
received, ver. 17. And his request for Ishmael, (ver. 18) was answered,
abundantly to his satisfaction, ver. 19-22. III. The circumcision of
Abram and his family, according to God's appointment, ver. 23, &c.
The Covenant with Abraham Renewed. (b. c. 1898.)
1 And when Abram was ninety years old and nine, the Lord appeared to
Abram, and said unto him, I am the Almighty God; walk before me, and be
thou perfect. 2 And I will make my covenant between me and thee, and
will multiply thee exceedingly. 3 And Abram fell on his face: and God
talked with him, saying,
Here is, I. The time when God made Abram this gracious visit: When he
was ninety-nine years old, full thirteen years after the birth of
Ishmael. 1. So long, it should seem, God's extraordinary appearances to
Abram were intermitted; and all the communion he had with God was only
in the usual ways of ordinances and providences. Note, There are some
special comforts which are not the daily bread, no, not of the best
saints, but they are favoured with them now and then. On this side
heaven they have convenient food, but not a continual feast. 2. So long
the promise of Isaac was deferred. (1.) Perhaps to correct Abram's
over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate
are justly delayed. (2.) That Abram and Sarai being so far stricken in
age God's power, in this matter, might be the more magnified, and their
faith the more tried. See Deut. xxxii. 36; John xi. 6, 15. (3.) That a
child so long waited for might be an Isaac, a son indeed, Isa. liv. 1.
II. The way in which God made this covenant with him: The Lord appeared
to Abram, in the shechinah, some visible display of God's immediate
glorious presence with him. Note, God first makes himself known to us,
and gives us a sight of him by faith, and then takes us into his
covenant.
III. The posture Abram put himself into upon this occasion: He fell on
his face while God talked with him, v. 3. 1. As one overcome by the
brightness of the divine glory, and unable to bear the sight of it,
though he had seen it several times before. Daniel and John did
likewise, though they were also acquainted with the visions of the
Almighty, Dan. viii. 17; x. 9, 15; Rev. i. 17. Or, 2. As one ashamed of
himself, and blushing to think of the honours done to one so unworthy.
He looks upon himself with humility, and upon God with reverence, and,
in token of both, falls on his face, putting himself into a posture of
adoration. Note, (1.) God graciously condescends to talk with those
whom he takes into covenant and communion with himself. He talks with
them by his word, Prov. vi. 22. He talks with them by his Spirit, John
xiv. 26. This honour have all his saints. (2.) Those that are admitted
into fellowship with God are, and must be, very humble and very
reverent in their approaches to him. If we say we have fellowship with
him, and the familiarity breeds contempt, we deceive ourselves. (3.)
Those that would receive comfort from God must set themselves to give
glory to God and to worship at his footstool.
IV. The general scope and summary of the covenant laid down as the
foundation on which all the rest was built; it is no other than the
covenant of grace still made with all believers in Jesus Christ, v. 1.
Observe here,
1. What we may expect to find God to us: I am the Almighty God. By this
name he chose to make himself known to Abram rather than by his name
Jehovah, Exod. vi. 3. He used it to Jacob, ch. xxviii. 3; xliii. 14;
xlviii. 3. It is the name of God that is mostly used throughout the
book of Job, at least in the discourses of that book. After Moses,
Jehovah is more frequently used, and this, El-shaddai, very rarely; it
bespeaks the almighty power of God, either, (1.) As an avenger, from
shodeh he laid waste, so some; and they think God took this title from
the destruction of the old world. This is countenanced by Isa. xiii. 6,
and Joel i. 15. Or, (2.) As a benefactor shin (for) asher (who), and
day (sufficient). He is a God that is enough; or, as our old English
translation reads it here very significantly, I am God all-sufficient.
Note, The God with whom we have to do is a God that is enough. [1.] He
is enough in himself; he is self-sufficient; he has every thing, and he
needs not any thing. [2.] He is enough to us, if we be in covenant with
him: we have all in him, and we have enough in him, enough to satisfy
our most enlarged desires, enough to supply the defect of every thing
else, and to secure to us a happiness for our immortal souls. See Ps.
xvi. 5, 6; lxxiii. 25.
2. What God requires that we should be to him. The covenant is mutual:
Walk before me, and be thou perfect, that is, upright and sincere; for
herein the covenant of grace is well-ordered that sincerity is our
gospel perfection. Observe, (1.) That to be religious is to walk before
God in our integrity; it is to set God always before us, and to think,
and speak, and act, in every thing, as those that are always under his
eye. It is to have a constant regard to his word as our rule and to his
glory as our end in all our actions, and to be continually in his fear.
It is to be inward with him, in all the duties of religious worship,
for in them particularly we walk before God (1 Sam. ii. 30), and to be
entire for him, in all holy conversation. I know no religion but
sincerity. (2.) That upright walking with God is the condition of our
interest in his all-sufficiency. If we neglect him, or dissemble with
him, we forfeit the benefit and comfort of our relation to him. (3.) A
continual regard to God's all-sufficiency will have a great influence
upon our upright walking with him.
4 As for me, behold, my covenant is with thee, and thou shalt be a
father of many nations. 5 Neither shall thy name any more be called
Abram, but thy name shall be Abraham; for a father of many nations have
I made thee. 6 And I will make thee exceeding fruitful, and I will
make nations of thee, and kings shall come out of thee.
The promise here is introduced with solemnity: "As for me," says the
great God, "behold, behold and admire it, behold and be assured of it,
my covenant is with thee;" as before (v. 2), I will make my covenant.
Note, The covenant of grace is a covenant of God's own making; this he
glories in (as for me), and so may we. Now here,
I. It is promised to Abraham that he should be a father of many
nations; that is, 1. That his seed after the flesh should be very
numerous, both in Isaac and Ishmael, as well as in the sons of Keturah:
something extraordinary is doubtless included in this promise, and we
may suppose that the event answered to it, and that there have been,
and are, more of the children of men descended from Abraham than from
any one man at an equal distance with him from Noah, the common root.
2. That all believers in every age should be looked upon as his
spiritual seed, and that he should be called, not only the friend of
God, but the father of the faithful. In this sense the apostle directs
us to understand this promise, Rom. iv. 16, 17. He is the father of
those in every nation that by faith enter into covenant with God, and
(as the Jewish writers express it) are gathered under the wings of the
divine Majesty.
II. In token of this his name was changed from Abram, a high father, to
Abraham, the father of a multitude. This was, 1. To put an honour upon
him. It is spoken of as the glory of the church that she shall be
called by a new name, which the mouth of the Lord shall name, Isa.
lxii. 2. Princes dignify their favourites by conferring new titles upon
them; thus was Abraham dignified by him that is indeed the fountain of
honour. All believers have a new name, Rev. ii. 17. Some think it added
to the honour of Abraham's new name that a letter of the name Jehovah
was inserted into it, as it was a disgrace to Jeconiah to have the
first syllable of his name cut off, because it was the same as the
first syllable of the sacred name, Jer. xxii. 28. Believers are named
from Christ, Eph. iii. 15. 2. To encourage and confirm the faith of
Abraham. While he was childless perhaps even his own name was sometimes
an occasion of grief to him: why should he be called a high father who
was not a father at all? But now that God had promised him a numerous
issue, and had given him a name which signified so much, that name was
his joy. Note, God calls things that are not as though they were. It is
the apostle's observation upon this very thing, Rom. iv. 17. He called
Abraham the father of a multitude because he should prove to be so in
due time, though as yet he had but one child.
7 And I will establish my covenant between me and thee and thy seed
after thee in their generations for an everlasting covenant, to be a
God unto thee, and to thy seed after thee. 8 And I will give unto
thee, and to thy seed after thee, the land wherein thou art a stranger,
all the land of Canaan, for an everlasting possession; and I will be
their God. 9 And God said unto Abraham, Thou shalt keep my covenant
therefore, thou, and thy seed after thee in their generations. 10
This is my covenant, which ye shall keep, between me and you and thy
seed after thee; Every man child among you shall be circumcised. 11
And ye shall circumcise the flesh of your foreskin; and it shall be a
token of the covenant betwixt me and you. 12 And he that is eight
days old shall be circumcised among you, every man child in your
generations, he that is born in the house, or bought with money of any
stranger, which is not of thy seed. 13 He that is born in thy house,
and he that is bought with thy money, must needs be circumcised: and my
covenant shall be in your flesh for an everlasting covenant. 14 And
the uncircumcised man child whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people; he hath broken
my covenant.
Here is, I. The continuance of the covenant, intimated in three
things:--1. It is established; not to be altered nor revoked. It is
fixed, it is ratified, it is made as firm as the divine power and truth
can make it. 2. It is entailed; it is a covenant, not with Abraham only
(then it would die with him), but with his seed after him, not only his
seed after the flesh, but his spiritual seed. 3. It is everlasting in
the evangelical sense and meaning of it. The covenant of grace is
everlasting. It is from everlasting in the counsels of it, and to
everlasting in the consequences of it; and the external administration
of it is transmitted with the seal of it to the seed of believers, and
the internal administration of it by the Spirit of Christ's seed in
every age.
II. The contents of the covenant: it is a covenant of promises,
exceedingly great and precious promises. Here are two which indeed are
all-sufficient:--1. That God would be their God, v. 7, 8. All the
privileges of the covenant, all its joys and all its hopes, are summed
up in this. A man needs desire no more than this to make him happy.
What God is himself, that he will be to his people: his wisdom theirs,
to guide and counsel them; his power theirs, to protect and support
them; his goodness theirs, to supply and comfort them. What faithful
worshippers can expect from the God they serve believers shall find in
God as theirs. This is enough, yet not all. 2. That Canaan should be
their everlasting possession, v. 8. God had before promised this land
to Abraham and his seed, ch. xv. 18. But here, where it is promised for
an everlasting possession, surely it must be looked upon as a type of
heaven's happiness, that everlasting rest which remains for the people
of God, Heb. iv. 9. This is that better country to which Abraham had an
eye, and the grant of which was that which answered to the vast extent
and compass of that promise, that God would be to them a God; so that,
if God had not prepared and designed this, he would have been ashamed
to be called their God, Heb. xi. 16. As the land of Canaan was secured
to the seed of Abraham according to the flesh, so heaven is secured to
all his spiritual seed, by a covenant, and for a possession, truly
everlasting. The offer of this eternal life is made in the word, and
confirmed by the sacraments, to all that are under the external
administration of the covenant; and the earnest of it is given to all
believers, Eph. i. 14. Canaan is here said to be the land wherein
Abraham was a stranger; and the heavenly Canaan is a land to which we
are strangers, for it does not yet appear what we shall be.
III. The token of the covenant, and that is circumcision, for the sake
of which the covenant is itself called the covenant of circumcision,
Acts vii. 8. It is here said to be the covenant which Abraham and his
seed must keep, as a copy or counterpart, v. 9, 10. It is called a sign
and seal (Rom. iv. 11), for it was, 1. A confirmation to Abraham and
his seed of those promises which were God's part of the covenant,
assuring them that they should be fulfilled, that in due time Canaan
would be theirs: and the continuance of this ordinance, after Canaan
was theirs, intimates that these promises looked further to another
Canaan, which they must still be in expectation of. See Heb. iv. 8. 2.
An obligation upon Abraham and his seed to that duty which was their
part of the covenant; not only to the duty of accepting the covenant
and consenting to it, and putting away the corruption of the flesh
(which were more immediately and primarily signified by circumcision),
but, in general, to the observance of all God's commands, as they
should at any time hereafter be intimated and made known to them; for
circumcision made men debtors to do the whole law, Gal. v. 3. Those who
will have God to be to them a God must consent and resolve to be to him
a people. Now, (1.) Circumcision was a bloody ordinance; for all things
by the law were purged with blood, Heb. ix. 22. See Exod. xxiv. 8. But,
the blood of Christ being shed, all bloody ordinances are now
abolished; circumcision therefore gives way to baptism. (2.) It was
peculiar to the males, though the women were also included in the
covenant, for the man is the head of the woman. In our kingdom, the
oath of allegiance is required only from men. Some think that the blood
of the males only was shed in circumcision because respect was had in
it to Jesus Christ and his blood. (3.) It was the flesh of the foreskin
that was to be cut off, because it is by ordinary generation that sin
is propagated, and with an eye to the promised seed, who was to come
from the loins of Abraham. Christ having not yet offered himself to us,
God would have man to enter into covenant by the offering of some part
of his own body, and no part could be better spared. It is a secret
part of the body; for the true circumcision is that of the heart: this
honour God put upon an uncomely part, 1 Cor. xii. 23, 24. (4.) The
ordinance was to be administered to children when they were eight days
old, and not sooner, that they might gather some strength, to be able
to undergo the pain of it, and that at least one sabbath might pass
over them. (5.) The children of the strangers, of whom the master of
the family was the true domestic owner, were to be circumcised (v. 12,
13), which looked favourably upon the Gentiles, who should in due time
be brought into the family of Abraham, by faith. See Gal. iii. 14. (6.)
The religious observance of this institution was required under a very
severe penalty, v. 14. The contempt of circumcision was a contempt of
the covenant; if the parents did not circumcise their children, it was
at their peril, as in the case of Moses, Exod. iv. 24, 25. With respect
to those that were not circumcised in their infancy, if, when they grew
up, they did not themselves come under this ordinance, God would surely
reckon with them. If they cut not off the flesh of their foreskin, God
would cut them off from their people. It is a dangerous thing to make
light of divine institutions, and to live in the neglect of them.
15 And God said unto Abraham, As for Sarai thy wife, thou shalt not
call her name Sarai, but Sarah shall her name be. 16 And I will bless
her, and give thee a son also of her: yea, I will bless her, and she
shall be a mother of nations; kings of people shall be of her. 17
Then Abraham fell upon his face, and laughed, and said in his heart,
Shall a child be born unto him that is a hundred years old? and shall
Sarah, that is ninety years old, bear? 18 And Abraham said unto God,
O that Ishmael might live before thee! 19 And God said, Sarah thy
wife shall bear thee a son indeed; and thou shalt call his name Isaac:
and I will establish my covenant with him for an everlasting covenant,
and with his seed after him. 20 And as for Ishmael, I have heard
thee: Behold, I have blessed him, and will make him fruitful, and will
multiply him exceedingly; twelve princes shall he beget, and I will
make him a great nation. 21 But my covenant will I establish with
Isaac, which Sarah shall bear unto thee at this set time in the next
year. 22 And he left off talking with him, and God went up from
Abraham.
Here is, I. The promise made to Abraham of a son by Sarai, that son in
whom the promise made to him should be fulfilled, that he should be the
father of many nations; for she also shall be a mother of nations, and
kings of people shall be of her, v. 16. Note, 1. God reveals the
purposes of his good-will to his people by degrees. God had told
Abraham long before that he should have a son, but never till now that
he should have a son by Sarai. 2. The blessing of the Lord makes
fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's
case. "I will bless her with the blessing of fruitfulness, and then
thou shalt have a son of her." 3. Civil government and order are a
great blessing to the church. It is promised, not only that people, but
kings of people, should be of her; not a headless rout, but a
well-modelled well-governed society.
II. The ratification of this promise was the change of Sarai's name
into Sarah (v. 15), the same letter being added to her name that was to
Abraham's, and for the same reasons. Sarai signifies my princess, as if
her honour were confined to one family only. Sarah signifies a
princess--namely, of multitudes, or signifying that from her should
come the Messiah the prince, even the prince of the kings of the earth.
III. Abraham's joyful, thankful, entertainment of this gracious
promise, v. 17. Upon this occasion he expressed, 1. Great humility: He
fell on his face. Note, The more honours and favours God confers upon
us the lower we should be in our own eyes, and the more reverent and
submissive before God. 2. Great joy: He laughed. It was a laughter of
delight, not of distrust. Note, Even the promises of a holy God, as
well as his performances, are the joys of holy souls; there is the joy
of faith as well as the joy of fruition. Now it was that Abraham
rejoiced to see Christ's day. Now he saw it and was glad (John viii.
56); for, as he saw heaven in the promise of Canaan, so he saw Christ
in the promise of Isaac. 3. Great admiration: Shall a child be born to
him that is a hundred years old? He does not here speak of it as at all
doubtful (for we are sure that he staggered not at the promise, Rom.
iv. 20), but as very wonderful and that which could not be effected but
by the almighty power of God, and as very kind, and a favour which was
the more affecting and obliging for this, that it was extremely
surprising, Ps. cxxvi. 1, 2.
IV. Abraham's prayer for Ishmael: O that Ishmael might live before
thee! v. 18. This he speaks, not as desiring that Ishmael might be
preferred before the son he should have by Sarah; but, dreading lest he
should be abandoned and forsaken of God, he puts up this petition on
his behalf. Now that God is talking with him he thinks he has a very
fair opportunity to speak a good word for Ishmael, and he will not let
it slip. Note, 1. Though we ought not to prescribe to God, yet he gives
us leave, in prayer, to be humbly free with him, and particular in
making known our requests, Phil. iv. 6. Whatever is the matter of our
care and fear should be spread before God in prayer. 2. It is the duty
of parents to pray for their children, for all their children, as Job,
who offered burnt offerings according to the number of them all, Job i.
5. Abraham would not have it thought that, when God promised him a son
by Sarah, which he so much desired, then his son by Hagar was
forgotten; no, still he bears him upon his heart, and shows a concern
for him. The prospect of further favours must not make us unmindful of
former favours. 3. The great thing we should desire of God for our
children is that they may live before him, that is, that they may be
kept in covenant with him, and may have grace to walk before him in
their uprightness. Spiritual blessings are the best blessings, and
those for which we should be most earnest with God, both for ourselves
and others. Those live well that live before God.
V. God's answer to his prayer; and it is an answer of peace. Abraham
could not say that he sought God's face in vain.
1. Common blessings are secured to Ishmael (v. 20): As for Ishmael,
whom thou art in so much care about, I have heard thee; he shall find
favour for thy sake; I have blessed him, that is, I have many blessings
in store for him. (1.) His posterity shall be numerous: I will multiply
him exceedingly, more than his neighbours. This is the fruit of the
blessing, as that, ch. i. 28. (2.) They shall be considerable: Twelve
princes shall he beget. We may charitably hope that spiritual blessings
also were bestowed upon him, though the visible church was not brought
out of his loins and the covenant was not lodged in his family. Note,
Great plenty of outward good things is often given to those children of
godly parents who are born after the flesh, for their parents' sake.
2. Covenant blessings are reserved for Isaac, and appropriated to him,
v. 19, 21. If Abraham, in his prayer for Ishmael, meant that he would
have the covenant made with him, and the promised seed to come from
him, then God did not answer him in the letter, but in that which was
equivalent, nay, which was every way better. (1.) God repeats to him
the promise of a son by Sarah: She shall bear thee a son indeed. Note,
Even true believers need to have God's promises doubled and repeated to
them, that they may have strong consolation, Heb. vi. 18. Again,
Children of the promise are children indeed. (2.) He names that
child--calls him Isaac, laughter, because Abraham rejoiced in spirit
when this son was promised him. Note, If God's promises be our joy, his
mercies promised shall in due time be our exceeding joy. Christ will be
laughter to those that look for him; those that now rejoice in hope
shall shortly rejoice in having that which they hope for: this is
laughter that is not mad. (3.) He entails the covenant upon that child:
I will establish my covenant with him. Note, God takes whom he pleases
into covenant with himself, according to the good pleasure of his will.
See Rom. ix. 8, 18. Thus was the covenant settled between God and
Abraham, with its several limitations and remainders, and then the
conference ended: God left off talking with him, and the vision
disappeared, God went up from Abraham. Note, Our communion with God
here is broken and interrupted; in heaven it will be a continual and
everlasting feast.
Circumcision of Abraham, &c. (b. c. 1898.)
23 And Abraham took Ishmael his son, and all that were born in his
house, and all that were bought with his money, every male among the
men of Abraham's house; and circumcised the flesh of their foreskin in
the selfsame day, as God had said unto him. 24 And Abraham was ninety
years old and nine, when he was circumcised in the flesh of his
foreskin. 25 And Ishmael his son was thirteen years old, when he was
circumcised in the flesh of his foreskin. 26 In the selfsame day was
Abraham circumcised, and Ishmael his son. 27 And all the men of his
house, born in the house, and bought with money of the stranger, were
circumcised with him.
We have here Abraham's obedience to the law of circumcision. He himself
and all his family were circumcised, so receiving the token of the
covenant and distinguishing themselves from other families, that had no
part nor lot in the matter. 1. It was an implicit obedience: He did as
God had said to him, and did not ask why or wherefore. God's will was
not only a law to him, but a reason; he did it because God told him. 2.
It was a speedy obedience: In the self-same day, v. 23, 26. Sincere
obedience is not dilatory, Ps. cxix. 60. While the command is yet
sounding in our ears, and the sense of duty is fresh, it is good to
apply ourselves to it immediately, lest we deceive ourselves by putting
it off to a more convenient season. 3. It was a universal obedience: He
did not circumcise his family and excuse himself, but set them an
example; nor did he take the comfort of the seal of the covenant to
himself only, but desired that all his might share with him in it. This
is a good example to masters of families; they and their houses must
serve the Lord. Though God's covenant was not established with Ishmael,
yet he was circumcised; for children of believing parents, as such,
have a right to the privileges of the visible church, and the seals of
the covenant, whatever they may prove afterwards. Ishmael is blessed,
and therefore circumcised. 4. Abraham did this though much might be
objected against it. Though circumcision was painful,--though to grown
men it was shameful,--though, while they were sore and unfit for
action, their enemies might take advantage against them, as Simeon and
Levi did against the Shechemites,--though Abraham was ninety-nine years
old, and had been justified and accepted of God long since,--though so
strange a thing done religiously might be turned to his reproach by the
Canaanite and the Perizzite that dwelt then in the land,--yet God's
command was sufficient to answer these and a thousand such objections:
what God requires we must do, not conferring with flesh and blood.
__________________________________________________________________
G E N E S I S
CHAP. XVIII.
We have an account in this chapter of another interview between God and
Abraham, probably within a few days after the former, as the reward of
his cheerful obedience to the law of circumcision. Here is, I. The kind
visit which God made him, and the kind entertainment which he gave to
that visit, ver. 1-8. II. The matters discoursed of between them. 1.
The purposes of God's love concerning Sarah, ver. 9-15. 2. The purposes
of God's wrath concerning Sodom. (1.) The discovery God made to Abraham
of his design to destroy Sodom, ver. 16-22. (2.) The intercession
Abraham made for Sodom, ver. 23, &c.).
Abraham's Interview with the Angels. (b. c. 1898.)
1 And the Lord appeared unto him in the plains of Mamre: and he sat in
the tent door in the heat of the day; 2 And he lift up his eyes and
looked, and, lo, three men stood by him: and when he saw them, he ran
to meet them from the tent-door, and bowed himself toward the ground,
3 And said, My Lord, if now I have found favour in thy sight, pass not
away, I pray thee, from thy servant: 4 Let a little water, I pray
you, be fetched, and wash your feet, and rest yourselves under the
tree: 5 And I will fetch a morsel of bread, and comfort ye your
hearts; after that ye shall pass on: for therefore are ye come to your
servant. And they said, So do, as thou hast said. 6 And Abraham
hastened into the tent unto Sarah, and said, Make ready quickly three
measures of fine meal, knead it, and make cakes upon the hearth. 7
And Abraham ran unto the herd, and fetched a calf tender and good, and
gave it unto a young man; and he hasted to dress it. 8 And he took
butter, and milk, and the calf which he had dressed, and set it before
them; and he stood by them under the tree, and they did eat.
The appearance of God to Abraham seems to have had in it more of
freedom and familiarity, and less of grandeur and majesty, than those
we have hitherto read of; and therefore more resembles that great visit
which, in the fullness of time, the Son of God was to make to the
world, when the Word would be flesh, and appear as one of us. Observe
here,
I. How Abraham expected strangers, and how richly his expectations were
answered (v. 1): He sat in the tent-door, in the heat of the day; not
so much to repose or divert himself as to seek an opportunity of doing
good, by giving entertainment to strangers and travellers, there being
perhaps no inns to accommodate them. Note, 1. We are likely to have the
most comfort of those good works to which we are most free and forward.
2. God graciously visits those in whom he has first raised the
expectation of him, and manifests himself to those that wait for him.
When Abraham was thus sitting, he saw three men coming towards him.
These three men were three spiritual heavenly beings, now assuming
human bodies, that they might be visible to Abraham, and conversable
with him. Some think that they were all created angels, others that one
of them was the Son of God, the angel of the covenant, whom Abraham
distinguished from the rest (v. 3), and who is called Jehovah, v. 13.
The apostle improves this for the encouragement of hospitality, Heb.
xiii. 2. Those that have been forward to entertain strangers have
entertained angels, to their unspeakable honour and satisfaction.
Where, upon a prudent and impartial judgment, we see no cause to
suspect ill, charity teaches us to hope well and to show kindness
accordingly. It is better to feed five drones, or wasps, than to starve
one bee.
II. How Abraham entertained those strangers, and how kindly his
entertainment was accepted. The Holy Ghost takes particular notice of
the very free and affectionate welcome Abraham gave to the strangers.
1. He was very complaisant and respectful to them. Forgetting his age
and gravity, he ran to meet them in the most obliging manner, and with
all due courtesy bowed himself towards the ground, though as yet he
knew nothing of them but that they appeared graceful respectable men.
Note, Religion does not destroy, but improve, good manners, and teaches
us to honour all men. Decent civility is a great ornament to piety. 2.
He was very earnest and importunate for their stay, and took it as a
great favour, v. 3, 4. Note, (1.) It becomes those whom God has blessed
with plenty to be liberal and open-hearted in their entertainments,
according to their ability, and (not in compliment, but cordially) to
bid their friends welcome. We should take a pleasure in showing
kindness to any; for both God and man love a cheerful giver. Who would
eat the bread of him that has an evil eye? Prov. xxiii. 6, 7. (2.)
Those that would have communion with God must earnestly desire it and
pray for it. God is a guest worth entertaining. 3. His entertainment,
though it was very free, was yet plain and homely, and there was
nothing in it of the gaiety and niceness of our times. His dining-room
was an arbour under a tree; no rich table-linen, no side-board set with
plate. His feast was a joint or two of veal, and some cakes baked on
the hearth, and both hastily dressed up. Here were no dainties, no
varieties, no forced-meats, no sweet-meats, but good, plain, wholesome
food, though Abraham was very rich and his guests were very honourable.
Note, We ought not to be curious in our diet. Let us be thankful for
food convenient, though it be homely and common; and not be desirous of
dainties, for they are deceitful meat to those that love them and set
their hearts upon them. 4. He and his wife were both of them very
attentive and busy, in accommodating their guests with the best they
had. Sarah herself is cook and baker; Abraham runs to fetch the calf,
brings out the milk and butter, and thinks it not below him to wait at
table, that he might show how heartily welcome his guests were. Note,
(1.) Those that have real merit need not take state upon them, nor are
their prudent condescensions any disparagement to them. (2.) Hearty
friendship will stoop to any thing but sin. Christ himself has taught
us to wash one another's feet, in humble love. Those that thus abase
themselves shall be exalted. Here Abraham's faith showed itself in good
works; and so must ours, else it is dead, Jam. ii. 21, 26. The father
of the faithful was famous for charity, and generosity, and good
house-keeping; and we must learn of him to do good and to communicate.
Job did not eat his morsel alone, Job xxxi. 17.
9 And they said unto him, Where is Sarah thy wife? And he said, Behold,
in the tent. 10 And he said, I will certainly return unto thee
according to the time of life; and, lo, Sarah thy wife shall have a
son. And Sarah heard it in the tent-door, which was behind him. 11
Now Abraham and Sarah were old and well stricken in age; and it ceased
to be with Sarah after the manner of women. 12 Therefore Sarah
laughed within herself, saying, After I am waxed old shall I have
pleasure, my lord being old also? 13 And the Lord said unto Abraham,
Wherefore did Sarah laugh, saying, Shall I of a surety bear a child,
which am old? 14 Is any thing too hard for the Lord? At the time
appointed I will return unto thee, according to the time of life, and
Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not;
for she was afraid. And he said, Nay; but thou didst laugh.
These heavenly guests (being sent to confirm the promise lately made to
Abraham, that he should have a son by Sarah), while they are receiving
Abraham's kind entertainment, they return his kindness. He receives
angels, and has angels' rewards, a gracious message from heaven, Matt.
x. 41.
I. Care is taken that Sarah should be within hearing. She must conceive
by faith, and therefore the promise must be made to her, Heb. xi. 11.
It was the modest usage of that time that the women did not sit at meat
with men, at least not with strangers, but confined themselves to their
own apartments; therefore Sarah is here out of sight: but she must not
be out of hearing. The angels enquire (v. 9), Where is Sarah thy wife?
By naming her, they gave intimation enough to Abraham that, though they
seemed strangers, yet they very well knew him and his family. By
enquiring after her, they showed a friendly kind concern for the family
and relations of one whom they found respectful to them. It is a piece
of common civility, which ought to proceed from a principle of
Christian love, and then it is sanctified. And, by speaking of her (she
over-hearing it), they drew her to listen to what was further to be
said. Where is Sarah thy wife? say the angels. "Behold in the tent,"
says Abraham. "Where should she be else? There she is in her place, as
she uses to be, and is now within call." Note, 1. The daughters of
Sarah must learn of her to be chaste, keepers at home, Tit. ii. 5.
There is nothing got by gadding. 2. Those are most likely to receive
comfort from God and his promises that are in their place and in the
way of their duty, Luke ii. 8.
II. The promise is then renewed and ratified, that she should have a
son (v. 10): "I will certainly return unto thee, and visit thee next
time with the performance, as now I do with the promise." God will
return to those that bid him welcome, that entertain his visits: "I
will return thy kindness, Sarah thy wife shall have a son;" it is
repeated again, v. 14. Thus the promises of the Messiah were often
repeated in the Old Testament, for the strengthening of the faith of
God's people. We are slow of heart to believe, and therefore have need
of line upon line to the same purport. This is that word of promise
which the apostle quotes (Rom. ix. 9), as that by the virtue of which
Isaac was born. Note, 1. The same blessings which others have from
common providence believers have from the promise, which makes them
very sweet and very sure. 2. The spiritual seed of Abraham owe their
life, and joy, and hope, and all, to the promise. They are born by the
word of God, 1 Pet. i. 23.
III. Sarah thinks this too good news to be true, and therefore cannot
as yet find in her heart to believe it: Sarah laughed within herself,
v. 12. It was not a pleasing laughter of faith, like Abraham's (ch.
xvii. 17), but it was a laughter of doubting and mistrust. Note, The
same thing may be done from very different principles, of which God
only, who knows the heart, can judge. The great objection which Sarah
could not get over was her age: "I am waxed old, and past childbearing
in the course of nature, especially having been hitherto barren, and
(which magnifies the difficulty) my lord is old also." Observe here, 1.
Sarah calls Abraham her lord; it was the only good word in this saying,
and the Holy Ghost takes notice of it to her honour, and recommends it
to the imitation of all Christian wives. 1 Pet. iii. 6, Sarah obeyed
Abraham, calling him lord, in token of respect and subjection. Thus
must the wife reverence her husband, Eph. v. 33. And thus must we be
apt to take notice of what is spoken decently and well, to the honour
of those that speak it, though it may be mixed with that which is
amiss, over which we should cast a mantle of love. 2. Human
improbability often sets up in contradiction to the divine promise. The
objections of sense are very apt to stumble and puzzle the weak faith
even of true believers. It is hard to cleave to the first Cause, when
second causes frown. 3. Even where there is true faith, yet there are
often sore conflicts with unbelief, Sarah could say, Lord, I believe
(Heb. xi. 11), and yet must say, Lord, help my unbelief.
IV. The angel reproves the indecent expressions of her distrust, v. 13,
14. Observe, 1. Though Sarah was now most kindly and generously
entertaining these angels, yet, when she did amiss, they reproved her
for it, as Christ reproved Martha in her own house, Luke x. 40, 41. If
our friends be kind to us, we must not therefore be so unkind to them
as to suffer sin upon them. 2. God gave this reproof to Sarah by
Abraham her husband. To him he said, Why did Sarah laugh? perhaps
because he had not told her of the promise which had been given him
some time before to this purport, and which, if he had communicated it
to her with its ratifications, would have prevented her from being so
surprised now. Or Abraham was told of it that he might tell her of it.
Mutual reproof, when there is occasion for it, is one of the duties of
the conjugal relation. 3. The reproof itself is plain, and backed with
a good reason: Wherefore did Sarah laugh? Note, It is good to enquire
into the reason of our laughter, that it may not be the laughter of the
fool, Eccl. vii. 6. "Wherefore did I laugh?" Again, Our unbelief and
distrust are a great offence to the God of heaven. He justly takes it
ill to have the objections of sense set up in contradiction to his
promise, as Luke i. 18. 4. Here is a question asked which is enough to
answer all the cavils of flesh and blood: Is any thing too hard for the
Lord? (Heb. too wonderful), that is, (1.) Is any thing so secret as to
escape his cognizance? No, not Sarah's laughing, though it was only
within herself. Or, (2.) Is any thing so difficult as to exceed his
power? No, not the giving of a child to Sarah in her old age.
V. Sarah foolishly endeavours to conceal her fault (v. 15): She denied,
saying, I did not laugh, thinking nobody could contradict her: she told
this lie, because she was afraid; but it was in vain to attempt
concealing it from an all-seeing eye; she was told, to her shame, Thou
didst laugh. Now, 1. There seems to be in Sarah a retraction of her
distrust. Now she perceived, by laying circumstances together, that it
was a divine promise which had been made concerning her, she renounced
all doubting distrustful thoughts about it. But, 2. There was withal a
sinful attempt to cover a sin with a lie. It is a shame to do amiss,
but a greater shame to deny it; for thereby we add iniquity to our
iniquity. Fear of a rebuke often betrays us into this snare. See Isa.
lvii. 11, Whom hast thou feared, that thou hast lied? But we deceive
ourselves if we think to impose upon God; he can and will bring truth
to light, to our shame. He that covers his sin cannot prosper, for the
day is coming which will discover it.
Abraham's Interview with God. (b. c. 1898.)
16 And the men rose up from thence, and looked toward Sodom: and
Abraham went with them to bring them on the way. 17 And the Lord
said, Shall I hide from Abraham that thing which I do; 18 Seeing that
Abraham shall surely become a great and mighty nation, and all the
nations of the earth shall be blessed in him? 19 For I know him, that
he will command his children and his household after him, and they
shall keep the way of the Lord, to do justice and judgment; that the
Lord may bring upon Abraham that which he hath spoken of him. 20 And
the Lord said, Because the cry of Sodom and Gomorrah is great, and
because their sin is very grievous; 21 I will go down now, and see
whether they have done altogether according to the cry of it, which is
come unto me; and if not, I will know. 22 And the men turned their
faces from thence, and went toward Sodom: but Abraham stood yet before
the Lord.
The messengers from heaven had now despatched one part of their
business, which was an errand of grace to Abraham and Sarah, and which
they delivered first; but now they have before them work of another
nature. Sodom is to be destroyed, and they must do it, ch. xix. 13.
Note, As with the Lord there is mercy, so he is the God to whom
vengeance belongs. Pursuant to their commission, we here find, 1. That
they looked towards Sodom (v. 16); they set their faces against it in
wrath, as God is said to look unto the host of the Egyptians, Exod.
xiv. 24. Note, Though God has long seemed to connive at sinners, from
which they have inferred that the Lord does not see, does not regard,
yet, when the day of his wrath comes, he will look towards them. 2.
That they went towards Sodom (v. 22), and accordingly we find two of
them at Sodom, ch. xix. 1. Whether the third was the Lord, before whom
Abraham yet stood, and to whom he drew near (v. 23), as most think, or
whether the third left them before they came to Sodom, and the Lord
before whom Abraham stood was the shechinah, or that appearance of the
divine glory which Abraham had formerly seen and conversed with, is
uncertain. However, we have here,
I. The honour Abraham did to his guests: He went with them to bring
them on the way, as one that was loth to part with such good company,
and was desirous to pay his utmost respects to them. This is a piece of
civility proper to be shown to our friends; but it must be done as the
apostle directs (3 John 6), after a godly sort.
II. The honour they did to him; for those that honour God he will
honour. God communicated to Abraham his purpose to destroy Sodom, and
not only so, but entered into a free conference with him about it.
Having taken him, more closely than before, into covenant with himself
(ch. xvii.), he here admits him into more intimate communion with
himself than ever, as the man of his counsel. Observe here,
1. God's friendly thoughts concerning Abraham, v. 17-19, where we have
his resolution to make known to Abraham his purpose concerning Sodom,
with the reasons of it. If Abraham had not brought them on their way,
perhaps he would not have been thus favoured; but he that loves to walk
with wise men shall be wise, Prov. xiii. 20. See how God is pleased to
argue with himself: Shall I hide from Abraham (or, as some read it, Am
I concealing from Abraham) that thing which I do? "Can I go about such
a thing, and not tell Abraham?" Thus does God, in his counsels, express
himself, after the manner of men, with deliberation. But why must
Abraham be of the cabinet-council? The Jews suggest that because God
had granted the land of Canaan to Abraham and his seed therefore he
would not destroy those cities which were a part of that land, without
his knowledge and consent. But God here gives two other reasons:--
(1.) Abraham must know, for he is a friend and a favourite, and one
that God has a particular kindness for and great things in store for.
He is to become a great nation; and not only so, but in the Messiah,
who is to come from his loins, All nations of the earth shall be
blessed. Note, The secret of the Lord is with those that fear him, Ps.
xxv. 14; Prov. iii. 32. Those who by faith live a life of communion
with God cannot but know more of his mind than other people, though not
with a prophetical, yet with a prudential practical knowledge. They
have a better insight than others into what is present (Hos. xiv. 9;
Ps. cvii. 43), and a better foresight of what is to come, at least so
much as suffices for their guidance and for their comfort.
(2.) Abraham must know, for he will teach his household: I know Abraham
very well, that he will command his children and his household after
him, v. 19. Consider this, [1.] As a very bright part of Abraham's
character and example. He not only prayed with his family, but he
taught them as a man of knowledge, nay, he commanded them as a man in
authority, and was prophet and king, as well as priest, in his own
house. Observe, First, God having made the covenant with him and his
seed, and his household being circumcised pursuant to that, he was very
careful to teach and rule them well. Those that expect family blessings
must make conscience of family duty. If our children be the Lord's,
they must be nursed for him; if they wear his livery, they must be
trained up in his work. Secondly, Abraham took care not only of his
children, but of his household; his servants were catechized servants.
Masters of families should instruct and inspect the manners of all
under their roof. The poorest servants have precious souls that must be
looked after. Thirdly, Abraham made it his care and business to promote
practical religion in his family. He did not fill their heads with
matters of nice speculation, or doubtful disputation; but he taught
them to keep the way of the Lord, and to do judgment and justice, that
is, to be serious and devout in the worship of God and to be honest in
their dealings with all men. Fourthly, Abraham, herein, had an eye to
posterity, and was in care not only that his household with him, but
that his household after him, should keep the way of the Lord, that
religion might flourish in his family when he was in his grave.
Fifthly, His doing this was the fulfilling of the conditions of the
promises which God had made him. Those only can expect the benefit of
the promises that make conscience of their duty. [2.] As the reason why
God would make known to him his purpose concerning Sodom, because he
was communicative of his knowledge, and improved it for the benefit of
those that were under his charge. Note, To him that hath shall be
given, Matt. xiii. 12; xxv. 29. Those that make a good use of their
knowledge shall know more.
2. God's friendly talk with Abraham, in which he makes known to him
purpose concerning Sodom, and allows him a liberty of application to
him about the matter. (1.) He tells him of the evidence there was
against Sodom: The cry of Sodom is great, v. 20. Note, Some sins, and
the sins of some sinners, cry aloud to heaven for vengeance. The
iniquity of Sodom was crying iniquity, that is, it was so very
provoking that it even urged God to punish. (2.) The enquiry he would
make upon this evidence: I will go down now and see, v. 21. Not as if
there were any thing concerning which God is in doubt, or in the dark;
but he is pleased thus to express himself after the manner of men, [1.]
To show the incontestable equity of all his judicial proceedings. Men
are apt to suggest that his way is not equal; but let them know that
his judgments are the result of an eternal counsel, and are never rash
or sudden resolves. He never punishes upon report, or common fame, or
the information of others, but upon his own certain and infallible
knowledge. [2.] To give example to magistrates, and those in authority,
with the utmost care and diligence to enquire into the merits of a
cause, before they give judgment upon it. [3.] Perhaps the decree is
here spoken of as not yet peremptory, that room and encouragement might
be given to Abraham to make intercession for them. Thus God looked if
there were any to intercede, Isa. lix. 16.
Abraham's Intercession for Sodom. (b. c. 1898.)
23 And Abraham drew near, and said, Wilt thou also destroy the
righteous with the wicked? 24 Peradventure there be fifty righteous
within the city: wilt thou also destroy and not spare the place for the
fifty righteous that are therein? 25 That be far from thee to do
after this manner, to slay the righteous with the wicked: and that the
righteous should be as the wicked, that be far from thee: Shall not the
Judge of all the earth do right? 26 And the Lord said, If I find in
Sodom fifty righteous within the city, then I will spare all the place
for their sakes. 27 And Abraham answered and said, Behold now, I have
taken upon me to speak unto the Lord, which am but dust and ashes: 28
Peradventure there shall lack five of the fifty righteous: wilt thou
destroy all the city for lack of five? And he said, If I find there
forty and five, I will not destroy it. 29 And he spake unto him yet
again, and said, Peradventure there shall be forty found there. And he
said, I will not do it for forty's sake. 30 And he said unto him, Oh
let not the Lord be angry, and I will speak: Peradventure there shall
thirty be found there. And he said, I will not do it, if I find thirty
there. 31 And he said, Behold now, I have taken upon me to speak unto
the Lord: Peradventure there shall be twenty found there. And he said,
I will not destroy it for twenty's sake. 32 And he said, Oh let not
the Lord be angry, and I will speak yet but this once: Peradventure ten
shall be found there. And he said, I will not destroy it for ten's
sake. 33 And the Lord went his way, as soon as he had left communing
with Abraham: and Abraham returned unto his place.
Communion with God is kept up by the word and by prayer. In the word
God speaks to us; in prayer we speak to him. God had revealed to
Abraham his purposes concerning Sodom; now from this Abraham takes
occasion to speak to God on Sodom's behalf. Note, God's word then does
us good when it furnishes us with matter for prayer and excites us to
it. When God has spoken to us, we must consider what we have to say to
him upon it. Observe,
I. The solemnity of Abraham's address to God on this occasion: Abraham
drew near, v. 23. The expression intimates, 1. A holy concern: He
engaged his heart to approach to God, Jer. xxx. 21. "Shall Sodom be
destroyed, and I not speak one good word for it?" 2. A holy confidence:
He drew near with an assurance of faith, drew near as a prince, Job
xxxi. 37. Note, When we address ourselves to the duty of prayer, we
ought to remember that we are drawing near to God, that we may be
filled with a reverence of him, Lev. x. 3.
II. The general scope of this prayer. It is the first solemn prayer we
have upon record in the Bible; and it is a prayer for the sparing of
Sodom. Abraham, no doubt, greatly abhorred the wickedness of the
Sodomites; he would not have lived among them, as Lot did, if they
would have given him the best estate in their country; and yet he
prayed earnestly for them. Note, Though sin is to be hated, sinners are
to be pitied and prayed for. God delights not in their death, nor
should we desire, but deprecate, the woeful day. 1. He begins with a
prayer that the righteous among them might be spared, and not involved
in the common calamity, having an eye particularly to just Lot, whose
disingenuous carriage towards him he had long since forgiven and
forgotten, witness his friendly zeal to rescue him before by his sword
and now by his prayers. 2. He improves this into a petition that all
might be spared for the sake of the righteous that were among them, God
himself countenancing this request, and in effect putting him upon it
by his answer to his first address, v. 26. Note, We must pray, not only
for ourselves, but for others also; for we are members of the same
body, at least of the same body of mankind. All we are brethren.
III. The particular graces eminent in this prayer.
1. Here is great faith; and it is the prayer of faith that is the
prevailing prayer. His faith pleads with God, orders the cause, and
fills his mouth with arguments. He acts faith especially upon the
righteousness of God, and is very confident.
(1.) That God will not destroy the righteous with the wicked, v. 23.
No, that be far from thee, v. 25. We must never entertain any thought
that derogates from the honour of God's righteousness. See Rom. iii. 5,
6. Note, [1.] The righteous are mingled with the wicked in this world.
Among the best there are, commonly, some bad, and among the worst some
good: even in Sodom, one Lot. [2.] Though the righteous be among the
wicked, yet the righteous God will not, certainly he will not, destroy
the righteous with the wicked. Though in this world they may be
involved in the same common calamities, yet in the great day a
distinction with be made.
(2.) That the righteous shall not be as the wicked, v. 25. Though they
may suffer with them, yet they do not suffer like them. Common
calamities are quite another thing to the righteous than what they are
to the wicked, Isa. xxvii. 7.
(3.) That the Judge of all the earth will do right; undoubtedly he
will, because he is the Judge of all the earth; it is the apostle's
argument, Rom. iii. 5, 6. Note, [1.] God is the Judge of all the earth;
he gives charge to all, takes cognizance of all, and will pass sentence
upon all. [2.] That God Almighty never did nor ever will do any wrong
to any of the creatures, either by withholding that which is right or
by exacting more than is right, Job xxxiv. 10, 11.
2. Here is great humility.
(1.) A deep sense of his own unworthiness (v. 27): Behold now, I have
taken upon me to speak unto the Lord, who am but dust and ashes; and
again, v. 31. He speaks as one amazed at his own boldness, and the
liberty God graciously allowed him, considering God's greatness--he is
the Lord; and his own meanness--but dust and ashes. Note, [1.] The
greatest of men, the most considerable and deserving, are but dust and
ashes, mean and vile before God, despicable, frail, and dying. [2.]
Whenever we draw near to God, it becomes us reverently to acknowledge
the vast distance that there is between us and God. He is the Lord of
glory, we are worms of the earth. [3.] The access we have to the throne
of grace, and the freedom of speech allowed us, are just matter of
humble wonder, 2 Sam. vii. 18.
(2.) An awful dread of God's displeasure: O let not the Lord be angry
(v. 30), and again, v. 32. Note, [1.] The importunity which believers
use in their addresses to God is such that, if they were dealing with a
man like themselves, they could not but fear that he would be angry
with them. But he with whom we have to do is God and not man; and,
whoever he may seem, is not really angry with the prayers of the
upright (Ps. lxxx. 4), for they are his delight (Prov. xv. 8), and he
is pleased when he is wrestled with. [2.] That even when we receive
special tokens of the divine favour we ought to be jealous over
ourselves, lest we make ourselves obnoxious to the divine displeasure;
and therefore we must bring the Mediator with us in the arms of our
faith, to atone for the iniquity of our holy things.
3. Here is great charity. (1.) A charitable opinion of Sodom's
character: as bad as it was, he thought there were several good people
in it. It becomes us to hope the best of the worst places. Of the two
it is better to err in that extreme. (2.) A charitable desire of
Sodom's welfare: he used all his interest at the throne of grace for
mercy for them. We never find him thus earnest in pleading with God for
himself and his family, as here for Sodom.
4. Here are great boldness and believing confidence. (1.) He took the
liberty to pitch upon a certain number of righteous ones which he
supposed might be in Sodom. Suppose there be fifty, v. 24. (2.) He
advanced upon God's concessions, again and again. As God granted much,
he still begged more, with the hope of gaining his point. (3.) He
brought the terms as low as he could for shame (having prevailed for
mercy if there were but ten righteous ones in five cities), and perhaps
so low that he concluded they would have been spared.
IV. The success of the prayer. He that thus wrestled prevailed
wonderfully; as a prince he had power with God: it was but ask and
have. 1. God's general good-will appears in this, that he consented to
spare the wicked for the sake of the righteous. See how swift God is to
show mercy; he even seeks a reason for it. See what great blessings
good people are to any place, and how little those befriend themselves
that hate and persecute them. 2. His particular favour to Abraham
appeared in this, that he did not leave off granting till Abraham left
off asking. Such is the power of prayer. Why then did Abraham leave off
asking, when he had prevailed so far as to get the place spared it
there were but ten righteous in it? Either, (1.) Because he owned that
it deserved to be destroyed if there were not so many; as the dresser
of the vineyard, who consented that the barren tree should be cut down
if one year's trial more did not make it fruitful, Luke xiii. 9. Or,
(2.) Because God restrained his spirit from asking any further. When
God has determined the ruin of a place, he forbids it to be prayed for,
Jer. vii. 16; xi. 14; xiv. 11.
V. Here is the breaking up of the conference, v. 33. 1. The Lord went
his way. The visions of God must not be constant in this world, where
it is by faith only that we are to set God before us. God did not go
away till Abraham had said all he had to say; for he is never weary of
hearing prayer, Isa. lix. 1. 2. Abraham returned unto his place, not
puffed up with the honour done him, nor by these extraordinary
interviews taken off from the ordinary course of duty. He returned to
his place to observe what that event would be; and it proved that his
prayer was heard, and yet Sodom was not spared, because there were not
ten righteous in it. We cannot expect too little from man nor too much
from God.
__________________________________________________________________
G E N E S I S
CHAP. XIX.
The contents of this chapter we have, 2 Pet. ii. 6-8, where we find
that "God, turning the cities of Sodom and Gomorrah into ashes,
condemned them with an overthrow, and delivered just Lot." It is the
history of Sodom's ruin, and Lot's rescue from that ruin. We read (ch.
xviii) of God's coming to take a view of the present state of Sodom,
what its wickedness was, and what righteous persons there were in it:
now here we have the result of that enquiry. I. It was found, upon
trial, that Lot was very good (ver. 1-3), and it did not appear that
there was any more of the same character. II. It was found that the
Sodomites were very wicked and vile, ver. 4-11. III. Special care was
therefore taken for the securing of Lot and his family, in a place of
safety, ver. 12-23. IV. Mercy having rejoiced therein, justice shows
itself in the ruin of Sodom and the death of Lot's wife (ver. 24-26),
with a general repetition of the story, ver. 27-29. V. A foul sin that
Lot was guilty of, in committing incest with his two daughters, ver.
30, &c.
Assault on the House of Lot. (b. c. 1898.)
1 And there came two angels to Sodom at even; and Lot sat in the gate
of Sodom: and Lot seeing them rose up to meet them; and he bowed
himself with his face toward the ground; 2 And he said, Behold now,
my lords, turn in, I pray you, into your servant's house, and tarry all
night, and wash your feet, and ye shall rise up early, and go on your
ways. And they said, Nay; but we will abide in the street all night.
3 And he pressed upon them greatly; and they turned in unto him, and
entered into his house; and he made them a feast, and did bake
unleavened bread, and they did eat.
These angels, it is likely, were two of the three that had just before
been with Abraham, the two created angels that were sent to execute
God's purpose concerning Sodom. Observe here, 1. There was but one good
man in Sodom, and these heavenly messengers soon found him out.
Wherever we are, we should enquire out those of the place that live in
the fear of God, and should choose to associate ourselves with them.
Matt. x. 11, Enquire who is worthy, and there abide. Those of the same
country, when they are in a foreign country, love to be together. 2.
Lot sufficiently distinguished himself from the rest of his neighbours,
at this time, which plainly set a mark upon him. He that did not act
like the rest must not fare like the rest. (1.) Lot sat in the gate of
Sodom at even. When the rest, it is likely, were tippling and drinking,
he sat alone, waiting for an opportunity to do good. (2.) He was
extremely respectful to men whose mien and aspect were sober and
serious, though they did not come in state. He bowed himself to the
ground, when he met them, as if, upon the first view, he discerned
something divine in them. (3.) He was hospitable, and very free and
generous in his invitations and entertainments. He courted these
strangers to his house, and to the best accommodations he had, and gave
them all the evidences that he could of his sincerity; for, [1.] When
the angels, to try whether he was hearty in the invitation, declined
the acceptance of it, at first (which is the common usage of modesty,
and no reproach at all to truth and honesty), their refusal did not
make him more importunate; for he pressed upon them greatly (v. 3),
partly because he would by no means have them to expose themselves to
the inconveniences and perils of lodging in the street of Sodom, and
partly because he was desirous of their company and converse. He had
not seen two such honest faces in Sodom this great while. Note, Those
that live in bad places should know how to value the society of those
that are wise and good, and earnestly desire it. [2.] When the angels
accepted his invitation, he treated them nobly; he made a feast for
them, and thought it well-bestowed on such guests. Note, Good people
should be (with prudence) generous people.
4 But before they lay down, the men of the city, even the men of Sodom,
compassed the house round, both old and young, all the people from
every quarter: 5 And they called unto Lot, and said unto him, Where
are the men which came in to thee this night? bring them out unto us,
that we may know them. 6 And Lot went out at the door unto them, and
shut the door after him, 7 And said, I pray you, brethren, do not so
wickedly. 8 Behold now, I have two daughters which have not known
man; let me, I pray you, bring them out unto you, and do ye to them as
is good in your eyes: only unto these men do nothing; for therefore
came they under the shadow of my roof. 9 And they said, Stand back.
And they said again, This one fellow came in to sojourn, and he will
needs be a judge: now will we deal worse with thee, than with them. And
they pressed sore upon the man, even Lot, and came near to break the
door. 10 But the men put forth their hand, and pulled Lot into the
house to them, and shut to the door. 11 And they smote the men that
were at the door of the house with blindness, both small and great: so
that they wearied themselves to find the door.
Now it appeared, beyond contradiction, that the cry of Sodom was no
louder than there was cause for. This night's work was enough to fill
the measure. For we find here,
I. That they were all wicked, v. 4. Wickedness had become universal,
and they were unanimous in any vile design. Here were old and young,
and all from every quarter, engaged in this riot; the old were not past
it, and the young had soon come up to it. Either they had no
magistrates to keep the peace, and protect the peaceable, or their
magistrates were themselves aiding and abetting. Note, When the disease
of sin has become epidemical, it is fatal to any place, Isa. i. 5-7.
II. That they had arrived at the highest pitch of wickedness; they were
sinners before the Lord exceedingly (ch. xiii. 13); for, 1. It was the
most unnatural and abominable wickedness that they were now set upon, a
sin that still bears their name, and is called Sodomy. They were
carried headlong by those vile affections (Rom. i. 26, 27), which are
worse than brutish, and the eternal reproach of the human nature, and
which cannot be thought of without horror by those that have the least
spark of virtue and any remains of natural light and conscience. Note,
Those that allow themselves in unnatural uncleanness are marked for the
vengeance of eternal fire. See Jude 7. 2. They were not ashamed to own
it, and to prosecute their design by force and arms. The practice would
have been bad enough if it had been carried on by intrigue and
wheedling; but they proclaimed war with virtue, and bade open defiance
to it. Hence daring sinners are said to declare their sin as Sodom,
Isa. iii. 9. Note, Those that have become impudent in sin generally
prove impenitent in sin; and it will be their ruin. Those have hard
hearts indeed that sin with a high hand, Jer. vi. 15. 3. When Lot
interposed, with all the mildness imaginable, to check the rage and
fury of their lust, they were most insolently rude and abusive to him.
He ventured himself among them, v. 6. He spoke civilly to them, called
them brethren (v. 7), and begged of them not to do so wickedly; and,
being greatly disturbed at their vile attempt, he unadvisedly and
unjustifiably offered to prostitute his two daughters to them, v. 8. It
is true, of two evils we must choose the less; but of two sins we must
choose neither, nor ever do evil that good may come of it. He reasoned
with them, pleaded the laws of hospitality and the protection of his
house which his guests were entitled to; but he might as well have
offered reason to a roaring lion and a raging bear as to these
head-strong sinners, who were governed only by lust and passion. Lot's
arguing with them does but exasperate them; and, to complete their
wickedness, and fill up the measure of it, they fall foul upon him.
(1.) They ridicule him, charge him with the absurdity of pretending to
be a magistrate, when he was not so much as a free-man of their city,
v. 9. Note, It is common for a reprover to be unjustly upbraided as a
usurper; and, while offering the kindness of a friend, to be charged
with assuming the authority of a judge: as if a man might not speak
reason without taking too much upon him. (2.) They threaten him, and
lay violent hands upon him; and the good man is in danger of being
pulled in pieces by this outrageous rabble. Note, [1.] Those that hate
to be reformed hate those that reprove them, though with ever so much
tenderness. Presumptuous sinners do by their consciences as the
Sodomites did by Lot, baffle their checks, stifle their accusations,
press hard upon them, till they have seared them and quite stopped
their mouths, and so made themselves ripe for ruin. [2.] Abuses offered
to God's messengers and to faithful reprovers soon fill the measure of
a people's wickedness, and bring destruction without remedy. See Prov.
xxix. 1, and 2 Chron. xxxvi. 16. If reproofs remedy not, there is no
remedy. See 2 Chron. xxv. 16.
III. That nothing less than the power of an angel could save a good man
out of their wicked hands. It was now past dispute what Sodom's
character was and what course must be taken with it, and therefore the
angels immediately give a specimen of what they further intended. 1.
They rescue Lot, v. 10. Note, He that watereth shall be watered also
himself. Lot was solicitous to protect them, and now they take
effectual care for his safety, in return for his kindness. Note
further, Angels are employed for the special preservation of those that
expose themselves to danger by well-doing. The saints, at death, are
pulled like Lot into a house of perfect safety, and the door shut for
ever against those that pursue them. 2. They chastise the insolence of
the Sodomites: They smote them with blindness, v. 11. This was
designed, (1.) To put an end to their attempt, and disable them from
pursuing it. Justly were those struck blind who had been deaf to
reason. Violent persecutors are often infatuated so that they cannot
push on their malicious designs against God's messengers, Job v. 14,
15. Yet these Sodomites, after they were struck blind, continued
seeking the door, to break it down, till they were tired. No judgments
will, of themselves, change the corrupt natures and purposes of wicked
men. If their minds had not been blinded as well as their bodies, they
would have said, as the magicians, This is the finger of God, and would
have submitted. (2.) It was to be an earnest of their utter ruin, the
next day. When God, in a way of righteous judgment, blinds men, their
condition is already desperate, Rom. xi. 8, 9.
Rescue of Lot out of Sodom. (b. c. 1898.)
12 And the men said unto Lot, Hast thou here any besides? son in law,
and thy sons, and thy daughters, and whatsoever thou hast in the city,
bring them out of this place: 13 For we will destroy this place,
because the cry of them is waxen great before the face of the Lord; and
the Lord hath sent us to destroy it. 14 And Lot went out, and spake
unto his sons in law, which married his daughters, and said, Up, get
you out of this place; for the Lord will destroy this city. But he
seemed as one that mocked unto his sons in law.
We have here the preparation for Lot's deliverance.
I. Notice is given him of the approach of Sodom's ruin: We will destroy
this place, v. 13. Note, The holy angels are ministers of God's wrath
for the destruction of sinners, as well as of his mercy for the
preservation and deliverance of his people. In this sense, the good
angels become evil angels, Ps. lxxviii. 49.
II. He is directed to give notice to his friends and relations, that
they, it they would, might be saved with him (v. 12): "Hast thou here
any besides, that thou art concerned for? If thou hast, go tell them
what is coming." Now this implies, 1. The command of a great duty,
which was to do all he could for the salvation of those about him, to
snatch them as brands out of the fire. Note, Those who through grace
are themselves delivered out of a sinful state should do what they can
for the deliverance of others, especially their relations. 2. The offer
of great favour. They do not ask whether he knew any righteous ones in
the city fit to be spared: no, they knew there were none; but they ask
what relations he had there, that, whether righteous or unrighteous,
they might be saved with him. Note, Bad people often fare the better in
this world for the sake of their good relations. It is good being akin
to a godly man.
III. He applies himself accordingly to his sons-in-law, v. 14. Observe,
1. The fair warning that Lot gave them: Up, get you out of this place.
The manner of expression is startling and quickening. It was no time to
trifle when the destruction was just at the door. They had not forty
days to repent in, as the Ninevites had. Now or never they must make
their escape. At midnight this cry was made. Such as this is our call
to the unconverted, to turn and live. 2. The slight they put upon this
warning: He seemed to them as one that mocked. They thought, perhaps,
that the assault which the Sodomites had just now made upon his house
had disturbed his head, and put him into such a fright that he knew not
what he said; or they thought that he was not in earnest with them.
Those who lived a merry life, and made a jest of everything, made a
jest of this warning, and so they perished in the overthrow. Thus many
who are warned of the misery and danger they are in by sin make a light
matter of it, and think their ministers do but jest with them; such
will perish with their blood upon their own heads.
15 And when the morning arose, then the angels hastened Lot, saying,
Arise, take thy wife, and thy two daughters, which are here; lest thou
be consumed in the iniquity of the city. 16 And while he lingered,
the men laid hold upon his hand, and upon the hand of his wife, and
upon the hand of his two daughters; the Lord being merciful unto him:
and they brought him forth, and set him without the city. 17 And it
came to pass, when they had brought them forth abroad, that he said,
Escape for thy life; look not behind thee, neither stay thou in all the
plain; escape to the mountain, lest thou be consumed. 18 And Lot said
unto them, Oh, not so, my Lord: 19 Behold now, thy servant hath found
grace in thy sight, and thou hast magnified thy mercy, which thou hast
showed unto me in saving my life; and I cannot escape to the mountain,
lest some evil take me, and I die: 20 Behold now, this city is near
to flee unto, and it is a little one: Oh, let me escape thither, (is it
not a little one?) and my soul shall live. 21 And he said unto him,
See, I have accepted thee concerning this thing also, that I will not
overthrow this city, for the which thou hast spoken. 22 Haste thee,
escape thither; for I cannot do any thing till thou be come thither.
Therefore the name of the city was called Zoar. 23 The sun was risen
upon the earth when Lot entered into Zoar.
Here is, I. The rescue of Lot out of Sodom. Though there were not ten
righteous men in Sodom, for whose sakes it might be spared, yet that
one righteous man that was among them delivered his own soul, Ezek.
xiv. 14. Early in the morning his own guests, in kindness to him,
turned him out of doors, and his family with him, v. 15. His daughters
that were married perished with their unbelieving husbands; but those
that continued with him were preserved with him. Observe,
1. With what a gracious violence Lot was brought out of Sodom, v. 16.
It seems, though he did not make a jest of the warning given, as his
sons-in-law did, yet he lingered, he trifled, he did not make so much
haste as the case required. Thus many that are under some convictions
about the misery of their spiritual state, and the necessity of a
change, yet defer that needful work, and foolishly linger. Lot did so,
and it might have been fatal to him it the angels had not laid hold of
his hand, and brought him forth, and saved him with fear, Jude 23.
Herein it is said, The Lord was merciful to him; otherwise he might
justly have left him to perish, since he was so loth to depart. Note,
(1.) The salvation of the most righteous men must be attributed to
God's mercy, not to their own merit. We are saved by grace. (2.) God's
power also must be acknowledged in the bringing of souls out of a
sinful state. If God had not brought us forth, we had never come forth.
(3.) If God had not been merciful to us, our lingering had been our
ruin.
2. With what a gracious vehemence he was urged to make the best of his
way, when he was brought forth, v. 17. (1.) He must still apprehend
himself in danger of being consumed, and be quickened by the law of
self-preservation to flee for his life. Note, A holy fear and trembling
are found necessary to the working out of our salvation. (2.) He must
therefore mind his business with the utmost care and diligence. He must
not hanker after Sodom: Look not behind thee. He must not loiter by the
way: Stay not in the plain; for it would all be made one dead sea. He
must not take up short of the place of refuge appointed him: Escape to
the mountain. Such as these are the commands given to those who through
grace are delivered out of a sinful state. [1.] Return not to sin and
Satan, for that is looking back to Sodom. [2.] Rest not in self and the
world, for that is staying in the plain. And, [3.] Reach towards Christ
and heaven, for that is escaping to the mountain, short of which we
must not take up.
II. The fixing of a place of refuge for him. The mountain was first
appointed for him to flee to, but, 1. He begged for a city of refuge,
one of the five that lay together, called Bela, ch. xiv. 2, xix. 18-20.
It was Lot's weakness to think a city of his own choosing safer than
the mountain of God's appointing. And he argued against himself when he
pleaded, Thou hast magnified thy mercy in saving my life, and I cannot
escape to the mountain; for could not he that plucked him out of Sodom,
when he lingered, carry him safely to the mountain, though he began to
tire? Could not he that saved him from greater evils save him from the
less? He insists much in his petition upon the smallness of the place:
It is a little one, it is not? therefore, it was to be hoped, not so
bad as the rest. This gave a new name to the place; it was called Zoar,
a little one. Intercessions for little ones are worthy to be
remembered. 2. God granted him his request, though there was much
infirmity in it, v. 21, 22. See what favour God showed to a true saint,
though weak. (1.) Zoar was spared, to gratify him. Though his
intercession for it was not, as Abraham's for Sodom, from a principle
of generous charity, but merely from self-interest, yet God granted him
his request, to show how much the fervent prayer of a righteous man
avails. (2.) Sodom's ruin was suspended till he was safe: I cannot do
any thing till thou shalt have come thither. Note, The very presence of
good men in a place helps to keep off judgments. See what care God
takes for the preservation of his people. The winds are held till God's
servants are sealed, Rev. vii. 3; Ezek. ix. 4.
III. It is taken notice of that the sun had risen when Lot entered into
Zoar; for when a good man comes into a place he brings light along with
him, or should do.
Destruction of Sodom and Gomorrah. (b. c. 1898.)
24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire
from the Lord out of heaven; 25 And he overthrew those cities, and
all the plain, and all the inhabitants of the cities, and that which
grew upon the ground.
Then, when Lot had got safely into Zoar, then this ruin came; for good
men are taken away from the evil to come. Then, when the sun had risen
bright and clear, promising a fair day, then this storm arose, to show
that it was not from natural causes. Concerning this destruction
observe, 1. God was the immediate author of it. It was destruction from
the Almighty: The Lord rained--from the Lord (v. 24), that is, God from
himself, by his own immediate power, and not in the common course of
nature. Or, God the Son from God the Father; for the Father has
committed all judgment to the Son. Note, He that is the Saviour will be
the destroyer of those that reject the salvation. 2. It was a strange
punishment, Job xxxi. 3. Never was the like before nor since. Hell was
rained from heaven upon them. Fire, and brimstone, and a horrible
tempest, were the portion of their cup (Ps. xi. 6); not a flash of
lightning, which is destructive enough when God gives it commission,
but a shower of lightning. Brimstone was scattered upon their
habitation (Job xviii. 15), and then the fire soon fastened upon them.
God could have drowned them, as he did the old world; but he would show
that he has many arrows in his quiver, fire as well as water. 3. It was
a judgment that laid all waste: It overthrew the cities, and destroyed
all the inhabitants of them, the plain, and all that grew upon the
ground, v. 25. It was an utter ruin, and irreparable. That fruitful
valley remains to this day a great lake, or dead sea; it is called the
Salt Sea, Num. xxxiv. 12. Travellers say that it is about thirty miles
long and ten miles broad; it has no living creature in it; it is not
moved by the wind; the smell of it is offensive; things do not easily
sink in it. The Greeks call it Asphaltites, from a sort of pitch which
it casts up. Jordan falls into it, and is lost there. 4. It was a
punishment that answered to their sin. Burning lusts against nature
were justly punished with this preternatural burning. Those that went
after strange flesh were destroyed by strange fire, Jude 7. They
persecuted the angels with their rabble, and made Lot afraid; and now
God persecuted them with his tempest, and made them afraid with his
storm, Ps. lxxxiii. 15. 5. It was designed for a standing revelation of
the wrath of God against sin and sinners in all ages. It is,
accordingly, often referred to in the scripture, and made a pattern of
the ruin of Israel (Deut. xxix. 23), of Babylon (Isa. xiii. 19), of
Edom (Jer. xlix. 17, 18), of Moab and Ammon, Zep. ii. 9. Nay, it was
typical of the vengeance of eternal fire (Jude 7), and the ruin of all
that live ungodly (2 Pet. ii. 6), especially that despise the gospel,
Matt. x. 15. It is in allusion to this destruction that the place of
the damned is often represented by a lake that burns, as Sodom did,
with fire and brimstone. Let us learn from it, (1.) The evil of sin,
and the hurtful nature of it. Iniquity tends to ruin. (2.) The terrors
of the Lord. See what a fearful thing it is to fall into the hands of
the living God!
26 But his wife looked back from behind him, and she became a pillar of
salt.
This also is written for our admonition. Our Saviour refers to it (Luke
xvii. 32), Remember Lot's wife. As by the example of Sodom the wicked
are warned to turn from their wickedness, so by the example of Lot's
wife the righteous are warned not to turn from their righteousness. See
Ezek. iii. 18, 20. We have here,
I. The sin of Lot's wife: She looked back from behind him. This seemed
a small thing, but we are sure, by the punishment of it, that it was a
great sin, and exceedingly sinful. 1. She disobeyed an express command,
and so sinned after the similitude of Adam's transgression, which
ruined us all. 2. Unbelief was at the bottom of it; she questioned
whether Sodom would be destroyed, and thought she might still have been
safe in it. 3. She looked back upon her neighbours whom she had left
behind with more concern than was fit, now that their day of grace was
over, and divine justice was glorifying itself in their ruin. See Isa.
lxvi. 24. 4. Probably she hankered after her house and goods in Sodom,
and was loth to leave them. Christ intimates this to be her sin (Luke
xvii. 31, 32); she too much regarded her stuff. 5. Her looking back
evinced an inclination to go back; and therefore our Saviour uses it as
a warning against apostasy from our Christian profession. We have all
renounced the world and the flesh, and have set our faces heaven-ward;
we are in the plain, upon our probation; and it is at our peril if we
return into the interests we profess to have abandoned. Drawing back is
to perdition, and looking back is towards it. Let us therefore fear,
Heb. iv. 1.
II. The punishment of Lot's wife for this sin. She was struck dead in
the place; yet her body did not fall down, but stood fixed and erect
like a pillar, or monument, not liable to waste nor decay, as human
bodies exposed to the air are, but metamorphosed into a metallic
substance which would last perpetually. Come, behold the goodness and
severity of God (Rom. xi. 22), towards Lot, who went forward, goodness;
towards his wife, who looked back, severity. Though she was nearly
related to a righteous man, though better than her neighbours, and
though a monument of distinguishing mercy in her deliverance out of
Sodom, yet God did not connive at her disobedience; for great
privileges will not secure us from the wrath of God if we do not
carefully and faithfully improve them. This pillar of salt should
season us. Since it is such a dangerous thing to look back, let us
always press forward, Phil. iii. 13, 14.
27 And Abraham gat up early in the morning to the place where he stood
before the Lord: 28 And he looked toward Sodom and Gomorrah, and
toward all the land of the plain, and beheld, and, lo, the smoke of the
country went up as the smoke of a furnace. 29 And it came to pass,
when God destroyed the cities of the plain, that God remembered
Abraham, and sent Lot out of the midst of the overthrow, when he
overthrew the cities in the which Lot dwelt.
Our communion with God consists in our gracious regard to him and his
gracious regard to us; we have here therefore the communion that was
between God and Abraham, in the event concerning Sodom, as before in
the consultation concerning it, for communion with God is to be kept up
in providences as well as in ordinances.
I. Here is Abraham's pious regard to God in this event, in two
things:--1. A careful expectation of the event, v. 27. He got up early
to look towards Sodom; and, to intimate that his design herein was to
see what became of his prayers, he went to the very place where he had
stood before the Lord, and set himself there, as upon his watch tower,
Hab. ii. 1. Note, When we have prayed we must look after our prayers,
and observe the success of them. We must direct our prayer as a letter,
and then look up for an answer, direct our prayer as an arrow, and then
look up to see whether it reach the mark, Ps. v. 3. Our enquiries after
news must be in expectation of an answer to our prayers. 2. An awful
observation of it: He looked towards Sodom (v. 28), not as Lot's wife
did, tacitly reflecting upon the divine severity, but humbly adoring it
and acquiescing in it. Thus the saints, when they see the smoke of
Babylon's torment rising up for ever (like Sodom's here), will say
again and again, Alleluia, Rev. xix. 3. Those that have, in the day of
grace, most earnestly interceded for sinners, will, in the day of
judgment, be content to see them perish, and will glorify God in their
destruction.
II. Here is God's favourable regard to Abraham, v. 29. As before, when
Abraham prayed for Ishmael, God heard him for Isaac, so now, when he
prayed for Sodom, he heard him for Lot. He remembered Abraham, and, for
his sake, sent Lot out of the overthrow. Note, 1. God will certainly
give an answer of peace to the prayer of faith, in his own way and
time; though, for a while, it seem to be forgotten, yet, sooner or
later, it will appear to be remembered. 2. The relations and friends of
godly people fare the better for their interest in God and
intercessions with him; it was out of respect to Abraham that Lot was
rescued: perhaps this word encouraged Moses long afterwards to pray
(Exod. xxxii. 13), Lord, remember Abraham; and see Isa. lxiii. 11.
Lot's Disgrace. (b. c. 1898.)
30 And Lot went up out of Zoar, and dwelt in the mountain, and his two
daughters with him; for he feared to dwell in Zoar: and he dwelt in a
cave, he and his two daughters. 31 And the firstborn said unto the
younger, Our father is old, and there is not a man in the earth to come
in unto us after the manner of all the earth: 32 Come, let us make
our father drink wine, and we will lie with him, that we may preserve
seed of our father. 33 And they made their father drink wine that
night: and the firstborn went in, and lay with her father; and he
perceived not when she lay down, nor when she arose. 34 And it came
to pass on the morrow, that the firstborn said unto the younger,
Behold, I lay yesternight with my father: let us make him drink wine
this night also; and go thou in, and lie with him, that we may preserve
seed of our father. 35 And they made their father drink wine that
night also: and the younger arose, and lay with him; and he perceived
not when she lay down, nor when she arose. 36 Thus were both the
daughters of Lot with child by their father. 37 And the firstborn
bare a son, and called his name Moab: the same is the father of the
Moabites unto this day. 38 And the younger, she also bare a son, and
called his name Ben-ammi: the same is the father of the children of
Ammon unto this day.
Here is, I. The great trouble and distress that Lot was brought into
after his deliverance, v. 30. 1. He was frightened out of Zoar, durst
not dwell there; probably because he was conscious to himself that it
was a refuge of his own choosing and that herein he had foolishly
prescribed to God, and therefore he could not but distrust his safety
in it; or because he found it as wicked as Sodom, and therefore
concluded it could not long survive it; or perhaps he observed the rise
and increase of those waters which after the conflagration, perhaps
from Jordan, began to overflow the plain, and which, mixing with the
ruins, by degrees made the Dead Sea; in those waters he concluded Zoar
must needs perish (though it had escaped the fire) because it stood
upon the same flat. Note, Settlements and shelters of our own choosing,
and in which we do not follow God, commonly prove uneasy to us. 2. He
was forced to betake himself to the mountain, and to take up with a
cave for his habitation there. Methinks it was strange that he did not
return to Abraham, and put himself under his protection, to whom he had
once and again owed his safety: but the truth is there are some good
men that are not wise enough to know what is best for themselves.
Observe, (1.) He was now glad to go to the mountain, the place which
God had appointed for his shelter. Note, It is well if disappointment
in our way drive us at last to God's way. (2.) He that, awhile ago,
could not find room enough for himself and his stock in the whole land,
but must jostle with Abraham, and get as far from him as he could, is
now confined to a hole in a hill, where he has scarcely room to turn
himself, and there he is solitary and trembling. Note, It is just with
God to reduce those to poverty and restraint who have abused their
liberty and plenty. See also in Lot what those bring themselves to, at
last, that forsake the communion of saints for secular advantages; they
will be beaten with their own rod.
II. The great sin that Lot and his daughters were guilty of, when they
were in this desolate place. It is a sad story.
1. His daughters laid a very wicked plot to bring him to sin; and
theirs was, doubtless, the greater guilt. They contrived, under
pretence of cheering up the spirits of their father in his present
condition, to make him drunk, and then to lie with him, v. 31, 32. (1.)
Some think that their pretence was plausible. Their father had no sons,
they had no husbands, nor knew they where to have any of the holy seed,
or, if they had children by others, their father's name would not be
preserved in them. Some think that they had the Messiah in their eye,
who, they hoped, might descend form their father; for he came from
Terah's elder son, who separated from the rest of Shem's posterity as
well as Abraham, and was now signally delivered out of Sodom. Their
mother, and the rest of the family, were gone; they might not marry
with the cursed Canaanites; and therefore they supposed that the end
they aimed at and the extremity they were brought to, would excuse the
irregularity. Thus the learned Monsieur Allix. Note, Good intentions
are often abused to patronise bad actions. But, (2.) Whatever their
pretence was, it is certain that their project was very wicked and
vile, and an impudent affront to the very light and law of nature.
Note, [1.] The sight of God's most tremendous judgments upon sinners
will not of itself, without the grace of God, restrain evil hearts from
evil practices: one would wonder how the fire of lust could possibly
kindle upon those, who had so lately been the eye-witnesses of Sodom's
flames. [2.] Solitude has its temptations as well as company, and
particularly to uncleanness. When Joseph was alone with his mistress he
was in danger, ch. xxxix. 11. Relations that dwell together, especially
if solitary, have need carefully to watch even against the least evil
thought of this kind, lest Satan get an advantage.
2. Lot himself, by his own folly and unwariness, was wretchedly
overcome, and suffered himself so far to be imposed upon by his own
children as, two nights together, to be drunk, and to commit incest, v.
33, &c. Lord, what is man! What are the best of men, when God leaves
them to themselves! See here, (1.) The peril of security. Lot, who not
only kept himself sober and chaste in Sodom, but was a constant mourner
for the wickedness of the place and a witness against it, was yet, in
the mountain, where he was alone, and as he thought quite out of the
way of temptation, shamefully overtaken. Let him therefore that thinks
he stands, stands high and stands firm, take heed lest he fall. No
mountain, on this side the holy hill above, can set us out of the reach
of Satan's fiery darts. (2.) The peril of drunkenness. It is not only a
great sin itself, but it is the inlet of many sins; it may prove the
inlet of the worst and most unnatural sins, which may be a perpetual
wound and dishonour. Excellently does Mr. Herbert describe it,
"He that is drunken may his mother kill
Big with his sister."------------------
A man may do that without reluctance, when he is drunk, which, when he
is sober, he could not think of without horror. (3.) The peril of
temptation from our dearest relations and friends, whom we love, and
esteem, and expect kindness from. Lot, whose temperance and chastity
were impregnable against the batteries of foreign force, was surprised
into sin and shame by the base treachery of his own daughters: we must
dread a snare wherever we are, and be always upon our guard.
3. In the close we have an account of the birth of the two sons, or
grandsons (call them which you will), of Lot, Moab and Ammon, the
fathers of two nations, neighbours to Israel, and which we often read
of in the Old Testament; both together are called the children of Lot,
Ps. lxxxiii. 8. Note, Though prosperous births may attend incestuous
conceptions, yet they are so far from justifying them that they rather
perpetuate the reproach of them and entail infamy upon posterity; yet
the tribe of Judah, of which our Lord sprang, descended from such a
birth, and Ruth, a Moabitess, has a name in his genealogy, Matt. i. 3,
5.
Lastly, Observe that, after this, we never read any more of Lot, nor
what became of him: no doubt he repented of his sin, and was pardoned;
but from the silence of the scripture concerning him henceforward we
may learn that drunkenness, as it makes men forgetful, so it makes them
forgotten; and many a name, which otherwise might have been remembered
with respect, is buried by it in contempt and oblivion.
__________________________________________________________________
G E N E S I S
CHAP. XX.
We are here returning to the story of Abraham; yet that part of it
which is here recorded is not to his honour. The fairest marbles have
their flaws, and, while there are spots in the sun, we must not expect
any thing spotless under it. The scripture, it should be remarked, is
impartial in relating the blemishes even of its most celebrated
characters. We have here, I. Abraham's sin in denying his wife, and
Abimelech's sin thereupon in taking her, ver. 1, 2. II. God's discourse
with Abimelech in a dream, upon this occasion, wherein he shows him his
error (ver. 3), accepts his plea (ver. 4-6), and directs him to make
restitution, ver. 7. III. Abimelech's discourse with Abraham, wherein
he chides him for the cheat he had put upon him (ver. 8-10), and
Abraham excuses it as well as he can, ver. 11-13. IV. The good issue of
the story, in which Abimelech restores Abraham his wife (ver. 14-16),
and Abraham, by prayer, prevails with God for the removal of the
judgment Abimelech was under, ver. 17, 18.
Abraham's Denial of His Wife. (b. c. 1898.)
1 And Abraham journeyed from thence toward the south country, and
dwelled between Kadesh and Shur, and sojourned in Gerar. 2 And
Abraham said of Sarah his wife, She is my sister: and Abimelech king of
Gerar sent, and took Sarah.
Here is, 1. Abraham's removal from Mamre, where he had lived nearly
twenty years, into the country of the Philistines: He sojourned in
Gerar, v. 1. We are not told upon what occasion he removed, whether
terrified by the destruction of Sodom, or because the country round was
for the present prejudiced by it, or, as some of the Jewish writers
say, because he was grieved at Lot's incest with his daughters, and the
reproach which the Canaanites cast upon him and his religion, for his
kinsman's sake: doubtless there was some good cause for his removal.
Note, In a world where we are strangers and pilgrims we cannot expect
to be always in the same place. Again, Wherever we are, we must look
upon ourselves but as sojourners. 2. His sin in denying his wife, as
before (ch. xii. 13), which was not only in itself such an equivocation
as bordered upon a lie, and which, if admitted as lawful, would be the
ruin of human converse and an inlet to all falsehood, but was also an
exposing of the chastity and honour of his wife, of which he ought to
have been the protector. But, besides this, it had here a two-fold
aggravation:-- (1.) He had been guilty of this same sin before, and had
been reproved for it, and convinced of the folly of the suggestion
which induced him to it; yet he returns to it. Note, It is possible
that a good man may, not only fall into sin, but relapse into the same
sin, through the surprise and strength of temptation and the infirmity
of the flesh. Let backsliders repent then, but not despair, Jer. iii.
22. (2.) Sarah, as it should seem, was now with child of the promised
seed, or, at least, in expectation of being so quickly, according to
the word of God; he ought therefore to have taken particular care of
her now, as Judg. xiii. 4. 3. The peril that Sarah was brought into by
this means: The king of Gerar sent, and took her to his house, in order
to the taking of her to his bed. Note, The sin of one often occasions
the sin of others; he that breaks the hedge of God's commandments opens
a gap to he knows not how many; the beginning of sin is as the letting
forth of water.
3 But God came to Abimelech in a dream by night, and said to him,
Behold, thou art but a dead man, for the woman which thou hast taken;
for she is a man's wife. 4 But Abimelech had not come near her: and
he said, Lord, wilt thou slay also a righteous nation? 5 Said he not
unto me, She is my sister? and she, even she herself said, He is my
brother: in the integrity of my heart and innocency of my hands have I
done this. 6 And God said unto him in a dream, Yea, I know that thou
didst this in the integrity of thy heart; for I also withheld thee from
sinning against me: therefore suffered I thee not to touch her. 7 Now
therefore restore the man his wife; for he is a prophet, and he shall
pray for thee, and thou shalt live: and if thou restore her not, know
thou that thou shalt surely die, thou, and all that are thine.
It appears by this that God revealed himself by dreams (which evidenced
themselves to be divine and supernatural) not only to his servants the
prophets, but even to those who were out of the pale of the church and
covenant; but then, usually, it was with some regard to God's own
people as in Pharaoh's dream, to Joseph, in Nebuchadnezzar's, to
Daniel, and here, in Abimelech's, to Abraham and Sarah, for he reproved
this king for their sake, Ps. cv. 14, 15.
I. God gives him notice of his danger (v. 3), his danger of sin,
telling him that the woman is a man's wife, so that if he take her he
will wrong her husband; his danger of death for this sin: Thou art a
dead man; and God's saying so of a man makes him so. Note, Every wilful
sinner ought to be told that he is a dead man, as the condemned
malefactor, and the patient whose disease is mortal, are said to be so.
If thou art a bad man, certainly thou art a dead man.
II. He pleads ignorance that Abraham and Sarah had agreed to impose
upon him, and not to let him know that they were any more than brother
and sister, v. 6. See what confidence a man may have towards God when
his heart condemns him not, 1 John iii. 21. If our consciences witness
to our integrity, and that, however we may have been cheated into a
snare, we have not knowingly and wittingly sinned against God, it will
be our rejoicing in the day of evil. He pleads with God as Abraham had
done, ch. xviii. 23. Wilt thou slay a righteous nation? v. 4. Not such
a nation as Sodom, which was indeed justly destroyed, but a nation
which, in this matter, was innocent.
III. God gives a very full answer to what he had said.
1. He allows his plea, and admits that what he did he did in the
integrity of his heart: Yea, I know it, v. 6. Note, It is matter of
comfort to those that are honest that God knows their honesty, and will
acknowledge it, though perhaps men that are prejudiced against them
either cannot be convinced of it or will not own that they are.
2. He lets him know that he was kept from proceeding in the sin merely
by the good hand of God upon him: I withheld thee from sinning against
me. Abimelech was hereby kept from doing wrong, Abraham from suffering
wrong, and Sarah from both. Note, (1.) There is a great deal of sin
devised and designed that is never executed. As bad as things are in
the world, they are not so bad as the devil and wicked men would have
them. (2.) It is God that restrains men from doing the ill they would
do. It is not from him that there is sin, but it is from him that there
is not more sin, either by his influence upon men's minds, checking
their inclination to sin, or by his providence, taking away the
opportunity to sin. (3.) It is a great mercy to be hindered from
committing sin; of this God must have the glory, whoever is the
instrument, 1 Sam. xxv. 32, 33.
3. He charges him to make restitution: Now therefore, not that thou art
better informed, restore the man his wife, v. 7. Note, Ignorance will
excuse no longer than it continues. If we have entered upon a wrong
course through ignorance this will not excuse our knowingly persisting
in it, Lev. v. 3-5. The reasons why he must be just and kind to Abraham
are, (1.) Because he is a prophet, near and dear to God, for whom God
does in a particular manner concern himself. God highly resents the
injuries done to his prophets, and takes them as done to himself. (2.)
Being a prophet, he shall pray for thee; this is a prophet's reward,
and a good reward it is. It is intimated that there was great efficacy
in the prayers of a prophet, and that good men should be ready to help
those with their prayers that stand in need of them, and should make,
at least, this return for the kindnesses that are done them. Abraham
was accessory to Abimelech's trouble, and therefore was obliged in
justice to pray for him. (3.) It is at thy peril if thou do not restore
her: Know thou that thou shalt surely die. Note, He that does wrong,
whoever he is, prince or peasant, shall certainly receive for the wrong
which he has done, unless he repent and make restitution, Col. iii. 25.
No injustice can be made passable with God, no, not by Caesar's image
stamped upon it.
Abimelech's Conduct Towards Abraham. (b. c. 1898.)
8 Therefore Abimelech rose early in the morning, and called all his
servants, and told all these things in their ears: and the men were
sore afraid. 9 Then Abimelech called Abraham, and said unto him, What
hast thou done unto us? and what have I offended thee, that thou hast
brought on me and on my kingdom a great sin? thou hast done deeds unto
me that ought not to be done. 10 And Abimelech said unto Abraham,
What sawest thou, that thou hast done this thing? 11 And Abraham
said, Because I thought, Surely the fear of God is not in this place;
and they will slay me for my wife's sake. 12 And yet indeed she is my
sister; she is the daughter of my father, but not the daughter of my
mother; and she became my wife. 13 And it came to pass, when God
caused me to wander from my father's house, that I said unto her, This
is thy kindness which thou shalt show unto me; at every place whither
we shall come, say of me, He is my brother.
Abimelech, being thus warned of God in a dream, takes the warning, and,
as one truly afraid of sin and its consequences, he rises early to obey
the directions given him.
I. He has a caution for his servants, v. 8. Abraham himself could not
be more careful than he was to command his household in this matter.
Note, Those whom God has convinced of sin and danger ought to tell
others what God has done for their souls, that they also may be
awakened and brought to a like holy fear.
II. He has a chiding for Abraham. Observe,
1. The serious reproof which Abimelech gave to Abraham, v. 9, 10. His
reasoning with Abraham upon this occasion was very strong, and yet very
mild. Nothing could be said better; he does not reproach him, nor
insult over him, does not say, "Is this your profession? I see, though
you will not swear, you will lie. If these be prophets, I will beg to
be freed from the sight of them:" but he fairly represents the injury
Abraham had done him, and calmly signifies his resentment of it. (1.)
He calls that sin which he now found he had been in danger of a great
sin. Note, Even the light of nature teaches men that the sin of
adultery is a very great sin: be it observed, to the shame of many who
call themselves Christians, and yet make a light matter of it. (2.) He
looks upon it that both himself and his kingdom would have been exposed
to the wrath of God if he had been guilty of this sin, though
ignorantly. Note, The sins of kings often prove the plagues of
kingdoms; rulers should therefore, for their people's sake, dread sin.
(3.) He charges Abraham with doing that which was not justifiable, in
disowning his marriage. This he speaks of justly, and yet tenderly; he
does not call him a liar and cheat, but tells him he had done deeds
that ought not to be done. Note, Equivocation and dissimulation,
however they may be palliated, are very bad things, and by no means to
be admitted in any case. (4.) He takes it as a very great injury to
himself and his family that Abraham had thus exposed them to sin: "What
have I offended thee? If I had been thy worst enemy, thou couldst not
have done me a worse turn, nor taken a more effectual course to be
revenged on me." Note, We ought to reckon that those do us the greatest
unkindness in the world that any way tempt us or expose us to sin,
though they may pretend friendship, and offer that which is grateful
enough to corrupt nature. (5.) He challenges him to assign a cause for
his suspecting them as a dangerous people for an honest man to live
among: "What sawest thou, that thou hast done this thing? v. 10. What
reason hadst thou to think that if we had known her to be thy wife thou
wouldst have been exposed to any danger by it?" Note, A suspicion of
our goodness is justly reckoned a greater affront than a slight upon
our greatness.
2. The poor excuse that Abraham made for himself.
(1.) He pleaded the bad opinion he had of the place, v. 11. He thought
within himself (though he could not give any good reason for his
thinking so), "Surely the fear of God is not in this place, and then
they will slay me." [1.] Little good is to be expected where no fear of
God is. See Ps. xxxvi. 1. [2.] There are many places and persons that
have more of the fear of God in them than we think they have: perhaps
they are not called by our dividing name, they do not wear our badges,
they do not tie themselves to that which we have an opinion of; and
therefore we conclude they have not the fear of God in their hearts,
which is very injurious both of Christ and Christians, and makes us
obnoxious to God's judgment, Matt. vii. 1. [3.] Uncharitableness and
censoriousness are sins that are the cause of many other sins. When men
have once persuaded themselves concerning such and such that they have
not the fear of God, they think this will justify them in the most
unjust and unchristian practices towards them. Men would not do ill if
they did not first think ill.
(2.) He excused it from the guilt of a downright lie by making it out
that, in a sense, she was his sister, v. 12. Some think she was own
sister to Lot, who is called his brother Lot (ch. xiv. 16), though he
was his nephew; so Sarah is called his sister. But those to whom he
said, She is my sister, understood that she was so his sister as not to
be capable of being his wife; so that it was an equivocation, with an
intent to deceive.
(3.) He clears himself from the imputation of an affront designed to
Abimelech in it by alleging that it had been his practice before,
according to an agreement between him and his wife, when they first
became sojourners (v. 13): "When God caused me to wander from my
father's house, then we settled this matter." Note, [1.] God is to be
acknowledged in all our wanderings. [2.] Those that travel abroad, and
converse much with strangers, as they have need of the wisdom of the
serpent, so it is requisite that that wisdom be ever tempered with the
innocence of the dove. It may, for aught I know, be suggested that God
denied to Abraham and Sarah the blessing of children so long to punish
them for this sinful compact if they will not own their marriage, why
should God own it? But we may suppose that, after this reproof which
Abimelech gave them, they agreed never to do so again, and then
presently we read (ch. xxi. 1, 2) that Sarah conceived.
14 And Abimelech took sheep, and oxen, and menservants, and
womenservants, and gave them unto Abraham, and restored him Sarah his
wife. 15 And Abimelech said, Behold, my land is before thee: dwell
where it pleaseth thee. 16 And unto Sarah he said, Behold, I have
given thy brother a thousand pieces of silver: behold, he is to thee a
covering of the eyes, unto all that are with thee, and with all other:
thus she was reproved. 17 So Abraham prayed unto God: and God healed
Abimelech, and his wife, and his maidservants; and they bare children.
18 For the Lord had fast closed up all the wombs of the house of
Abimelech, because of Sarah Abraham's wife.
Here is, I. The kindness of a prince which Abimelech showed to Abraham.
See how unjust Abraham's jealousies were. He fancied that if they knew
that Sarah was his wife they would kill him; but, when they did know
it, instead of killing him they were kind to him, frightened at least
to be so by the divine rebukes they were under. 1. He gives him his
royal licence to dwell where he pleased in his country, courting his
stay because he gives him his royal gifts (v. 14), sheep and oxen, and
(v. 16) a thousand pieces of silver. This he gave when he restored
Sarah, either, [1.] By way of satisfaction for the wrong he had offered
to do, in taking her to his house: when the Philistines restored the
ark, being plagued for detaining it, they sent a present with it. The
law appointed that when restitution was made something should be added
to it, Lev. vi. 5. Or, [2.] To engage Abraham's prayers for him; not as
if prayers should be bought and sold, but we should endeavour to be
kind to those of whose spiritual things we reap, 1 Cor. ix. 11. Note,
It is our wisdom to get and keep an interest with those that have an
interest in heaven, and to make those our friends who are the friends
of God. [3.] He gives to Sarah good instruction, tells her that her
husband (her brother he calls him, to upbraid her with calling him so)
must be to her for a covering of the eyes, that is, she must look at no
other, nor desire to be looked at by any other. Note, Yoke-fellows must
be to each other for a covering of the eyes. The marriage-covenant is a
covenant with the eyes, like Job's, ch. xxxi. 1.
II. The kindness of a prophet which Abraham showed to Abimelech: he
prayed for him, v. 17, 18. This honour God would put upon Abraham that,
though Abimelech had restored Sarah, yet the judgment he was under
should be removed upon the prayer of Abraham, and not before. Thus God
healed Miriam, when Moses, whom she had most affronted, prayed for her
(Num. xii. 13), and was reconciled to Job's friends when Job, whom they
had grieved, prayed for them (Job xlii. 8-10), and so did, as it were,
give it under his hand that he was reconciled to them. Note, The
prayers of good men may be a kindness to great men, and ought to be
valued.
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G E N E S I S
CHAP. XXI.
In this chapter we have, I. Isaac, the child of promise born into
Abraham's family, ver. 1-8. II. Ishmael, the son of the bondwoman, cast
out of it, ver. 9-21. III. Abraham's league with his neighbour
Abimelech, ver. 22-32. IV. His devotion to his God, ver. 33.
The Birth of Isaac. (b. c. 1897.)
1 And the Lord visited Sarah as he had said, and the Lord did unto
Sarah as he had spoken. 2 For Sarah conceived, and bare Abraham a son
in his old age, at the set time of which God had spoken to him. 3 And
Abraham called the name of his son that was born unto him, whom Sarah
bare to him, Isaac. 4 And Abraham circumcised his son Isaac being
eight days old, as God had commanded him. 5 And Abraham was an
hundred years old, when his son Isaac was born unto him. 6 And Sarah
said, God hath made me to laugh, so that all that hear will laugh with
me. 7 And she said, Who would have said unto Abraham, that Sarah
should have given children suck? for I have borne him a son in his old
age. 8 And the child grew, and was weaned: and Abraham made a great
feast the same day that Isaac was weaned.
Long-looked-for comes at last. The vision concerning the promised seed
is for an appointed time, and now, at the end, it speaks, and does not
lie; few under the Old Testament were brought into the world with such
expectation as Isaac was, not for the sake of any great person eminence
at which he was to arrive, but because he was to be, in this very
thing, a type of Christ, that seed which the holy God had so long
promised and holy men so long expected. In this account of the first
days of Isaac we may observe,
I. The fulfilling of God's promise in the conception and birth of
Isaac, v. 1, 2. Note, God's providences look best and brightest when
they are compared with his word, and when we observe how God, in them
all, acts as he has said, as he has spoken. 1. Isaac was born according
to the promise. The Lord visited Sarah in mercy, as he had said. Note,
No word of God shall fall to the ground; for he is faithful that has
promised, and God's faithfulness is the stay and support of his
people's faith. He was born at the set time of which God had spoken, v.
2. Note, God is always punctual to his time; though his promised
mercies come not at the time we set, they will certainly come at the
time he sets, and that is the best time. 2. He was born by virtue of
the promise: Sarah by faith received strength to conceive Heb. xi. 11.
God therefore by promise gave that strength. It was not by the power of
common providence, but by the power of a special promise, that Isaac
was born. A sentence of death was, as it were, passed upon the second
causes: Abraham was old, and Sarah old, and both as good as dead; and
then the word of God took place. Note, True believers, by virtue of
God's promises, are enabled to do that which is above the power of
human nature, for by them they partake of a divine nature, 2 Pet. i. 4.
II. Abraham's obedience to God's precept concerning Isaac.
1. He named him, as God commanded him, v. 3. God directed him to a name
for a memorial, Isaac, laughter; and Abraham, whose office it was, gave
him that name, though he might have designed him some other name of a
more pompous signification. Note, it is fit that the luxuriancy of
human invention should always yield to the sovereignty and plainness of
divine institution; yet there was good reason for the name, for, (1.)
When Abraham received the promise of him he laughed for joy, ch. xvii.
17. Note, When the sun of comfort has risen upon the soul it is good to
remember how welcome the dawning of the day was, and with what
exultation we embraced the promise. (2.) When Sarah received the
promise she laughed with distrust and diffidence. Note, When God gives
us the mercies we began to despair of we ought to remember with sorrow
and shame our sinful distrusts of God's power and promise, when we were
in pursuit of them. (3.) Isaac was himself, afterwards, laughed at by
Ishmael (v. 9), and perhaps his name bade him expect it. Note, God's
favourites are often the world's laughing-stocks. (4.) The promise
which he was not only the son, but the heir of, was to be the joy of
all the saints in all ages, and that which would fill their mouths with
laughter.
2. He circumcised him, v. 4. The covenant being established with him,
the seal of the covenant was administered to him; and though a bloody
ordinance, and he a darling, yet it must not be omitted, no, nor
deferred beyond the eighth day. God had kept time in performing the
promise, and therefore Abraham must keep time in obeying the precept.
III. The impressions which this mercy made upon Sarah.
1. It filled her with joy (v. 6): "God has made me to laugh; he has
given me both cause to rejoice and a heart to rejoice." Thus the mother
of our Lord, Luke i. 46, 47. Note, (1.) God bestows mercies upon his
people to encourage their joy in his work and service; and, whatever is
the matter of our joy, God must be acknowledged as the author of it,
unless it be the laughter of the fool. (2.) When mercies have been long
deferred they are the more welcome when they come. (3.) It adds to the
comfort of any mercy to have our friends rejoice with us in it: All
that hear will laugh with me; for laughing is catching. See Luke i. 58.
Others would rejoice in this instance of God's power and goodness, and
be encouraged to trust in him. See Ps. cxix. 74.
2. It filled her with wonder, v. 7. Observe here, (1.) What it was she
thought so wonderful: That Sarah should give children suck, that she
should, not only bear a child, but be so strong and hearty at the age
as to give it suck. Note, Mothers, if they be able, ought to be nurses
to their own children. Sarah was a person of quality, was aged; nursing
might be thought prejudicial of herself, or to the child, or to both;
she had choice of nurses, no doubt, in her own family: and yet she
would do her duty in this matter; and her daughters the good wives are
while they thus do well, 1 Pet. iii. 5, 6. See Lam. iv. 3. (2.) How she
expressed her wonder: "Who would have said it? The thing was so highly
improbable, so near to impossible, that if any one but God had said it
we could not have believed it." Note, God's favours to his
covenant-people are such as surpass both their own and others' thoughts
and expectations. Who could imagine that God should do so much for
those that deserve so little, nay, for those that deserve so ill? See
Eph. iii. 20; 2 Sam. vii. 18, 19. Who would have said that God should
send his Son to die for us, his Spirit to sanctify us, his angels to
attend us? Who would have said that such great sins should be pardoned,
such mean services accepted, and such worthless worms taken into
covenant and communion with the great and holy God?
IV. A short account of Isaac's infancy: The child grew, v. 8. Special
notice is taken of this, though a thing of course, to intimate that the
children of the promise are growing children. See Luke i. 80; ii. 40.
Those that are born of God shall increase of God, Col. ii. 19. He grew
so as not always to need milk, but was able to bear strong meat, and
then he was weaned. See Heb. v. 13, 14. And then it was that Abraham
made a great feast for his friends and neighbours, in thankfulness to
God for his mercy to him. He made this feast, not on the day that Isaac
was born, that would have been too great a disturbance to Sarah; nor on
the day that he was circumcised, that would have been too great a
diversion from the ordinance; but on the day that he was weaned,
because God's blessing upon the nursing of children, and the
preservation of them throughout the perils of the infant age, are
signal instances of the care and tenderness of the divine providence,
which ought to be acknowledged, to its praise. See Ps. xxii. 9, 10;
Hos. xi. 1.
Hagar and Ishmael Expelled. (b. c. 1892.)
9 And Sarah saw the son of Hagar the Egyptian, which she had borne unto
Abraham, mocking. 10 Wherefore she said unto Abraham, Cast out this
bondwoman and her son: for the son of this bondwoman shall not be heir
with my son, even with Isaac. 11 And the thing was very grievous in
Abraham's sight because of his son. 12 And God said unto Abraham, Let
it not be grievous in thy sight because of the lad, and because of thy
bondwoman; in all that Sarah hath said unto thee, hearken unto her
voice; for in Isaac shall thy seed be called. 13 And also of the son
of the bondwoman will I make a nation, because he is thy seed.
The casting out of Ishmael is here considered of, and resolved on.
I. Ishmael himself gave the occasion by some affronts he gave to Isaac
his little brother, some think on the day that Abraham made the feast
for joy that Isaac was safely weaned, which the Jews say was not till
he was three years old, others say five. Sarah herself was an
eye-witness of the abuse: she saw the son of the Egyptian mocking (v.
9), mocking Isaac, no doubt, for it is said, with reference to this
(Gal. iv. 29), that he that was born after the flesh persecuted him
that was born after the Spirit. Ishmael is here called the son of the
Egyptian, because, as some think, the 400 years' affliction of the seed
of Abraham by the Egyptians began now, and was to be dated hence, ch.
xv. 13. She saw him playing with Isaac, so the LXX., and, in play,
mocking him. Ishmael was fourteen years older than Isaac; and, when
children are together, the elder should be careful and tender of the
younger: but it argued a very base and sordid disposition in Ishmael to
be abusive to a child that was no way a match for him. Note, 1. God
takes notice of what children say and do in their play, and will reckon
with them if they say or do amiss, though their parents do not. 2.
Mocking is a great sin, and very provoking to God. 3. There is a rooted
remaining enmity in the seed of the serpent against the seed of the
woman. The children of promise must expect to be mocked. This is
persecution, which those that will live godly must count upon. 4. None
are rejected and cast out from God but those who have first deserved
it. Ishmael is continued in Abraham's family till he becomes a
disturbance, grief, and scandal to it.
II. Sarah made the motion: Cast out this bond-woman, v. 10. This seems
to be spoken in some heat, yet it is quoted (Gal. iv. 30) as if it had
been spoken by a spirit of prophecy; and it is the sentence passed on
all hypocrites and carnal people, though they have a place and a name
in the visible church. All that are born after the flesh and not born
again, that rest in the law and reject the gospel promise, shall
certainly be cast out. It is made to point particularly at the
rejection of the unbelieving Jews, who, though they were the seed of
Abraham, yet, because they submitted not to the gospel covenant, were
unchurched and disfranchised: and that which, above any thing, provoked
God to cast them off was their mocking and persecuting the gospel
church, God's Isaac, in its infancy, 1 Thess. ii. 16. Note, There are
many who are familiarly conversant with the children of God in this
world, and yet shall not partake with them in the inheritance of sons.
Ishmael might be Isaac's play-fellow and school-fellow, yet not his
fellow-heir.
III. Abraham was averse to it: The thing was very grievous in Abraham's
sight, v. 11. 1. It grieved him that Ishmael had given such a
provocation. Note, Children ought to consider that the more their
parents love them the more they are grieved at their misconduct, and
particularly at their quarrels among themselves. 2. It grieved him that
Sarah insisted upon such a punishment. "Might it not suffice to correct
him? would nothing less serve than to expel him?" Note, Even the
needful extremities which must be used with wicked and incorrigible
children are very grievous to tender parents, who cannot thus afflict
willingly.
IV. God determined it, v. 12, 13. We may well suppose Abraham to be
greatly agitated about this matter, loth to displease Sarah, and yet
loth to expel Ishmael; in this difficulty God tells him what his will
is, and then he is satisfied. Note, A good man desires no more in
doubtful cases than to know his duty, and what God would have him do;
and, when he is clear in this, he is, or should be, easy. To make
Abraham so, God sets this matter before him in a true light, and shows
him, 1. That the casting out of Ishmael was necessary to the
establishment of Isaac in the rights and privileges of the covenant: In
Isaac shall thy seed be called. Both Christ and the church must descend
from Abraham through the loins of Isaac; this is the entail of the
promise upon Isaac, and is quoted by the apostle (Rom. ix. 7) to show
that not all who come from Abraham's loins were the heirs of Abraham's
covenant. Isaac, the promised son, must be the father of the promised
seed; therefore, "Away with Ishmael, send him far enough, lest he
corrupt the manners or attempt to invade the rights of Isaac." It will
be his security to have his rival banished. The covenant seed of
Abraham must be a peculiar people, a people by themselves, from the
very first, distinguished, not mingled with those that were out of
covenant; for this reason Ishmael must be separated. Abraham was called
alone, and so must Isaac be. See Isa. li. 2. It is probable that Sarah
little thought of this (John xi. 51), but God took what she said, and
turned it into an oracle, as afterwards, ch. xxvii. 10. 2. That the
casting out of Ishmael should not be his ruin, v. 13. He shall be a
nation, because he is thy seed. We are not sure that it was his eternal
ruin. It is presumption to say that all those who are left out of the
external dispensation from all his mercies: those may be saved who are
not thus honoured. However, we are sure it was not his temporal ruin.
Though he was chased out of the church, he was not chased out of the
world. I will make him a nation. Note, (1.) Nations are of God's
making: he founds them, he forms them, he fixes them. (2.) Many are
full of the blessings of God's providence that are strangers to the
blessings of his covenant. (3.) The children of this world often fare
the better, as to outward things, for their relation to the children of
God.
God's Mercy to Hagar and Ishmael. (b. c. 1892.)
14 And Abraham rose up early in the morning, and took bread, and a
bottle of water, and gave it unto Hagar, putting it on her shoulder,
and the child, and sent her away: and she departed, and wandered in the
wilderness of Beer-sheba. 15 And the water was spent in the bottle,
and she cast the child under one of the shrubs. 16 And she went, and
sat her down over against him a good way off, as it were a bowshot: for
she said, Let me not see the death of the child. And she sat over
against him, and lift up her voice, and wept. 17 And God heard the
voice of the lad; and the angel of God called to Hagar out of heaven,
and said unto her, What aileth thee, Hagar? fear not; for God hath
heard the voice of the lad where he is. 18 Arise, lift up the lad,
and hold him in thine hand; for I will make him a great nation. 19
And God opened her eyes, and she saw a well of water; and she went, and
filled the bottle with water, and gave the lad drink. 20 And God was
with the lad; and he grew, and dwelt in the wilderness, and became an
archer. 21 And he dwelt in the wilderness of Paran: and his mother
took him a wife out of the land of Egypt.
Here is, I. The casting out of the bond-woman, and her son from the
family of Abraham, v. 14. Abraham's obedience to the divine command in
this matter was speedy--early in the morning, we may suppose
immediately after he had, in the night's visions, received orders to do
this. It was also submissive; it was contrary to his judgment, at least
to his own inclination, to do it; yet as soon as he perceives that it
is the mind of God he makes no objections, but silently does as he is
bidden, as one trained up to an implicit obedience. In sending them
away without any attendants, on foot, and slenderly provided for, it is
probable that he observed the directions given him. If Hagar and
Ishmael had conducted themselves well in Abraham's family, they might
have continued there; but they threw themselves out by their own pride
and insolence, which were thus justly chastised. Note, By abusing our
privileges we forfeit them. Those that know not when they are well off,
in such a desirable place as Abraham's family, deserve to be cashiered,
and to be made to know the worth of mercies by the want of them.
II. Their wandering in the wilderness, missing their way to the place
Abraham designed them for a settlement.
1. They were reduced to great distress there. Their provisions were
spent, and Ishmael was sick. He that used to be full fed in Abraham's
house, where he waxed fat and kicked, now fainted and sunk, when he was
brought to short allowance. Hagar is in tears, and sufficiently
mortified. Now she wishes for the crumbs she had wasted and made light
of at her master's table. Like one under the power of the spirit of
bondage, she despairs of relief, counts upon nothing but the death of
the child (v. 15, 16), though God had told her, before he was born,
that he should live to be a man, a great man. We are apt to forget
former promises, when present providences seem to contradict them; for
we live by sense.
2. In this distress, God graciously appeared for their relief: he heard
the voice of the lad, v. 17. We read not of a word he said; but his
sighs, and groans, and calamitous state, cried aloud in the ears of
mercy. An angel was sent to comfort Hagar, and it was not the first
time that she had met with God's comforts in a wilderness; she had
thankfully acknowledged the former kind visit which God made his in
such a case (ch. xvi. 13), and therefore God now visited her again with
seasonable succours. (1.) The angel assures her of the cognizance God
took of her distress: God has heard the voice of the lad where he is,
though he is in a wilderness (for, wherever we are, there is a way open
heaven-ward); therefore lift up the lad, and hold him in thy hand, v.
18. Note, God's readiness to help us when we are in trouble must not
slacken, but quicken, our endeavours to help ourselves. (2.) He repeats
the promise concerning her son, that he should be a great nation, as a
reason why she should bestir herself to help him. Note, It should
engage our care and pains about children and young people to consider
that we know not what God has designed them for, nor what great use
Providence may make of them. (3.) He directs her to a present supply
(v. 19): He opened her eyes (which were swollen and almost blinded with
weeping), and then she saw a well of water. Note, Many that have reason
enough to be comforted go mourning from day to day, because they do not
see the reason they have for comfort. There is a well of water by them
in the covenant of grace, but they are not aware of it; they have not
the benefit of it, till the same God that opened their eyes to see
their wound opens them to see their remedy, John xvi. 6, 7. Now the
apostle tells us that those things concerning Hagar and Ishmael are
allegoroumena (Gal. iv. 24), they are to be allegorized; this then will
serve to illustrate the folly, [1.] Of those who, like the unbelieving
Jews, seek for righteousness by the law and the carnal ordinances of
it, and not by the promise made in Christ, thereby running themselves
into a wilderness of want and despair. Their comforts are soon
exhausted, and if God save them not by his special prerogative, and by
a miracle of mercy open their eyes and undeceive them, they are undone.
[2.] Of those who seek for satisfaction and happiness in the world and
the things of it. Those that forsake the comforts of the covenant and
communion with God, and choose their portion in this earth, take up
with a bottle of water, poor and slender provision, and that soon
spent; they wander endlessly in pursuit of satisfaction, and, at
length, sit down short of it.
III. The settlement of Ishmael, at last, in the wilderness of Paran (v.
20, 21), a wild place, fittest for a wild man; and such a one he was,
ch. xvi. 12. Those that are born after the flesh take up with the
wilderness of this world, while the children of the promise aim at the
heavenly Canaan, and cannot be at rest till they are there. Observe, 1.
He had some tokens of God's presence: God was with the lad; his outward
prosperity was owing to this. 2. By trade he was an archer, which
intimates that craft was his excellency and sport his business:
rejected Esau was a cunning hunter. 3. He matched among his mother's
relations; she took him a wife out of Egypt: as great an archer as he
was, he did not think he could take his aim well, in the business of
marriage, if he proceeded without his mother's advice and consent.
Abimelech's Covenant with Abraham. (b. c. 1892.)
22 And it came to pass at that time, that Abimelech and Phichol the
chief captain of his host spake unto Abraham, saying, God is with thee
in all that thou doest: 23 Now therefore swear unto me here by God
that thou wilt not deal falsely with me, nor with my son, nor with my
son's son: but according to the kindness that I have done unto thee,
thou shalt do unto me, and to the land wherein thou hast sojourned.
24 And Abraham said, I will swear. 25 And Abraham reproved Abimelech
because of a well of water, which Abimelech's servants had violently
taken away. 26 And Abimelech said, I wot not who hath done this
thing: neither didst thou tell me, neither yet heard I of it, but to
day. 27 And Abraham took sheep and oxen, and gave them unto
Abimelech; and both of them made a covenant. 28 And Abraham set seven
ewe lambs of the flock by themselves. 29 And Abimelech said unto
Abraham, What mean these seven ewe lambs which thou hast set by
themselves? 30 And he said, For these seven ewe lambs shalt thou take
of my hand, that they may be a witness unto me, that I have digged this
well. 31 Wherefore he called that place Beer-sheba; because there
they sware both of them. 32 Thus they made a covenant at Beer-sheba:
then Abimelech rose up, and Phichol the chief captain of his host, and
they returned into the land of the Philistines.
We have here an account of the treaty between Abimelech and Abraham, in
which appears the accomplishment of that promise (ch. xii. 2) that God
would make his name great. His friendship is valued, is courted, though
a stranger, though a tenant at will to the Canaanites and Perizzites.
I. The league is proposed by Abimelech, and Phichol his prime-minister
of state and general of his army.
1. The inducement to it was God's favour to Abraham (v. 22): "God is
with thee in all that thou doest, and we cannot but take notice of it."
Note, (1.) God in his providence sometimes shows his people such tokens
for good that their neighbours cannot but take notice of it, Ps.
lxxxvi. 17. Their affairs do so visibly prosper, and they have such
remarkable success in their undertakings, that a confession is extorted
from all about them of God's presence with them. (2.) It is good being
in favour with those that are in favour with God, and having an
interest in those that have an interest in heaven, Zech. viii. 23. We
will go with you, for we have heard that God is with you. We do well
for ourselves if we have fellowship with those that have fellowship
with God, 1 John i. 3.
2. The tenour of it was, in general, that there should be a firm and
constant friendship between the two families, which should not upon any
account be violated. This bond of friendship must be strengthened by
the bond of an oath, in which the true God was appealed to, both as a
witness of their sincerity and an avenger in case either side were
treacherous, v. 23. Observe, (1.) He desires the entail of this league
upon his posterity and the extension of it to his people. He would have
his son, and his son's son, and his land likewise, to have the benefit
of it. Good men should secure an alliance and communion with the
favourites of Heaven, not for themselves only, but for theirs also.
(2.) He reminds Abraham of the fair treatment he had found among them:
According to the kindness I have done unto thee. As those that have
received kindness must return it, so those that have shown kindness may
expect it.
II. It is consented to by Abraham, with a particular clause inserted
about a well. In Abraham's part of this transaction observe,
1. He was ready to enter into this league with Abimelech, finding him
to be a man of honour and conscience, and that had the fear of God
before his eyes: I will swear, v. 24. Note, (1.) Religion does not make
men morose and unconversable; I am sure it ought not. We must not,
under colour of shunning bad company, be sour to all company, and
jealous of everybody. (2.) An honest mind does not startle at giving
assurances: if Abraham say that he will be true to Abimelech, he is not
afraid to swear it; an oath is for confirmation.
2. He prudently settled the matter concerning a well, about which
Abimelech's servants had quarrelled with him. Wells of water, it seems,
were choice goods in that country: thanks be to God, that they are not
so scarce in ours. (1.) Abraham mildly told Abimelech of it, v. 25.
Note, If our brother trespass against us, we must, with the meekness of
wisdom, tell him his fault, that the matter may be fairly accommodated
and an end made of it, Matt. xviii. 15. (2.) He acquiesced in
Abimelech's justification of himself in this matter: I wot not who has
done this thing, v. 26. Many are suspected of injustice and unkindness
that are perfectly innocent, and we ought to be glad when they clear
themselves. The faults of servants must not be imputed to their
masters, unless they know of them and justify them; and no more can be
expected from an honest man than that he be ready to do right as soon
as he knows that he has done wrong. (3.) He took care to have his title
to the well cleared and confirmed, to prevent any disputes or quarrels
for the future, v. 30. It is justice, as well as wisdom, to do thus, in
perptuam rei memoriam--that the circumstance may be perpetually
remembered.
3. He made a very handsome present to Abimelech, v. 27. It was not any
thing curious or fine that he presented to him, but that which was
valuable and useful--sheep and oxen, in gratitude for Abimelech's
kindness to him, and in token of hearty friendship between them. The
interchanging of kind offices is the improving of love: that which is
mine is my friend's.
4. He ratified the covenant by an oath, and registered it by giving a
new name to the place (v. 31), Beer-sheba, the well of the oath, in
remembrance of the covenant they swore to, that they might be ever
mindful of it; or the well of seven, in remembrance of the seven lambs
given to Abimelech, as a consideration for his confirming Abraham's
title to that well. Note, Bargains made must be remembered, that we may
make them good, and may not break our word through oversight.
33 And Abraham planted a grove in Beer-sheba, and called there on the
name of the Lord, the everlasting God. 34 And Abraham sojourned in
the Philistines' land many days.
Observe, 1. Abraham, having got into a good neighbourhood, knew when he
was well off, and continued a great while there. There he planted a
grove for a shade to his tent, or perhaps an orchard of fruit-trees;
and there, though we cannot say he settled, for God would have him,
while he lived, to be a stranger and a pilgrim, yet he sojourned many
days, as many as would consist with his character, as Abraham the
Hebrew, or passenger. 2. There he made, not only a constant practice,
but an open profession, of his religion: There he called on the name of
the Lord, the everlasting God, probably in the grove he planted, which
was his oratory or house of prayer. Christ prayed in a garden, on a
mountain. (1.) Abraham kept up public worship, to which, probably, his
neighbours resorted, that they might join with him. Note, Good men
should not only retain their goodness wherever they go, but do all they
can to propagate it, and make others good. (2.) In calling on the Lord,
we must eye him as the everlasting God, the God of the world, so some.
Though God had made himself known to Abraham as his God in particular,
and in covenant with him, yet he forgets not to give glory to him as
the Lord of all: The everlasting God, who was, before all worlds, and
will be, when time and days shall be no more. See Isa. xl. 28.
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G E N E S I S
CHAP. XXII.
We have here the famous story of Abraham's offering up his son Isaac,
that is, his offering to offer him, which is justly looked upon as one
of the wonders of the church. Here is, I. The strange command which God
gave to Abraham concerning it, ver. 1, 2. II. Abraham's strange
obedience to this command, ver. 3-10. III. The strange issue of this
trial. 1. The sacrificing of Isaac was countermanded, ver. 11, 12. 2.
Another sacrifice was provided, ver. 13, 14. 3. The covenant was
renewed with Abraham hereupon, ver. 15-19. Lastly, an account of some
of Abraham's relations, ver. 20, &c.
Abraham Commanded to Offer Isaac. (b. c. 1872.)
1 And it came to pass after these things, that God did tempt Abraham,
and said unto him, Abraham: and he said, Behold, here I am. 2 And he
said, Take now thy son, thine only son Isaac, whom thou lovest, and get
thee into the land of Moriah; and offer him there for a burnt offering
upon one of the mountains which I will tell thee of.
Here is the trial of Abraham's faith, whether it continued so strong,
so vigorous, so victorious, after a long settlement in communion with
God, as it was at first, when by it he left his country: then it was
made to appear that he loved God better than his father; now that he
loved him better than his son. Observe here,
I. The time when Abraham was thus tried (v. 1): After these things,
after all the other exercises he had had, all the hardships and
difficulties he had gone through. Now, perhaps, he was beginning to
think the storms had all blown over; but, after all, this encounter
comes, which is sharper than any yet. Note, Many former trials will not
supersede nor secure us from further trials; we have not yet put off
the harness, 1 Kings xx. 11. See Ps. xxx. 6, 7.
II. The author of the trial: God tempted him, not to draw him to sin,
so Satan tempts (if Abraham had sacrificed Isaac, he would not have
sinned, his orders would have justified him, and borne him out), but to
discover his graces, how strong they were, that they might be found to
praise, and honour, and glory, 1 Pet. i. 7. Thus God tempted Job, that
he might appear not only a good man, but a great man. God did tempt
Abraham; he did lift up Abraham, so some read it; as a scholar that
improves well is lifted up, when he is put into a higher form. Note,
Strong faith is often exercised with strong trials and put upon hard
services.
III. The trial itself. God appeared to him as he had formerly done,
called him by name, Abraham, that name which had been given him in
ratification of the promise. Abraham, like a good servant, readily
answered, "Here am I; what says my Lord unto his servant?" Probably he
expected some renewed promise like those, ch. xv. 1, and ch. xvii. 1.
But, to his great amazement, that which God has to say to him is, in
short, Abraham, Go kill thy son; and this command is given him in such
aggravating language as makes the temptation abundantly more grievous.
When God speaks, Abraham, no doubt, takes notice of every word, and
listens attentively to it; and every word here is a sword in his bones:
the trial is steeled with trying phrases. Is it any pleasure to the
Almighty that he should afflict? No, it is not; yet, when Abraham's
faith is to be tried, God seems to take pleasure in the aggravation of
the trial, v. 2. Observe,
1. The person to be offered. (1.) "Take thy son, not thy bullocks and
thy lambs;" how willingly would Abraham have parted with them by
thousands to redeem Isaac! "No, I will take no bullock out of thy
house, Ps. l. 9. I must have thy son: not thy servant, no, not the
steward of thy house, that shall not serve the turn; I must have thy
son." Jephthah, in pursuance of a vow, offered a daughter; but Abraham
must offer his son, in whom the family was to be built up. "Lord, let
it be an adopted son;" "No, (2.) Thy only son; thy only son by Sarah."
Ishmael was lately cast out, to the grief of Abraham; and now Isaac
only was left, and must he go too? Yes, (3.) "Take Isaac, him, by name,
thy laughter, that son indeed," ch. xvii. 19. Not "Send for Ishmael
back, and offer him;" no, it must be Isaac. "But, Lord, I love Isaac,
he is to me as my own soul. Ishmael is not, and wilt thou take Isaac
also? All this is against me:" Yea, (4.) That son whom thou lovest. It
was a trial of Abraham's love to God, and therefore it must be in a
beloved son, and that string must be touched most upon: in the Hebrew
it is expressed more emphatically, and, I think, might very well be
read thus: Take now that son of thine, that only one of thine, whom
thou lovest, that Isaac. God's command must overrule all these
considerations.
2. The place: In the land of Moriah, three days' journey off; so that
he might have time to consider it, and, if he did it, must do it
deliberately, that it might be a service the more reasonable and the
more honourable.
3. The manner: Offer him for a burnt-offering. He must not only kill
his son, but kill him as a sacrifice, kill him devoutly, kill him by
rule, kill him with all that pomp and ceremony, with all that
sedateness and composure of mind, with which he used to offer his
burnt-offerings.
Abraham's Obedience. (b. c. 1872.)
3 And Abraham rose up early in the morning, and saddled his ass, and
took two of his young men with him, and Isaac his son, and clave the
wood for the burnt offering, and rose up, and went unto the place of
which God had told him. 4 Then on the third day Abraham lifted up his
eyes, and saw the place afar off. 5 And Abraham said unto his young
men, Abide ye here with the ass; and I and the lad will go yonder and
worship, and come again to you. 6 And Abraham took the wood of the
burnt offering, and laid it upon Isaac his son; and he took the fire in
his hand, and a knife; and they went both of them together. 7 And
Isaac spake unto Abraham his father, and said, My father: and he said,
Here am I, my son. And he said, Behold the fire and the wood: but where
is the lamb for a burnt offering? 8 And Abraham said, My son, God
will provide himself a lamb for a burnt offering: so they went both of
them together. 9 And they came to the place which God had told him
of; and Abraham built an altar there, and laid the wood in order, and
bound Isaac his son, and laid him on the altar upon the wood. 10 And
Abraham stretched forth his hand, and took the knife to slay his son.
We have here Abraham's obedience to this severe command. Being tried,
he offered up Isaac, Heb. xi. 17. Observe,
I. The difficulties which he broke through in this act of obedience.
Much might have been objected against it; as, 1. It seemed directly
against an antecedent law of God, which forbids murder, under a severe
penalty, ch. ix. 5, 6. Now can the unchangeable God contradict himself?
He that hates robbery for burnt-offering (Isa. lxi. 8) cannot delight
in murder for it. 2. How would it consist with natural affection to his
own son? It would be not only murder, but the worst of murders. Cannot
Abraham be obedient but he must be unnatural? If God insist upon a
human sacrifice, is there none but Isaac to be the offering, and none
but Abraham to be the offerer? Must the father of the faithful be the
monster of all fathers? 3. God gave him no reason for it. When Ishmael
was to be cast out, a just cause was assigned, which satisfied Abraham;
but here Isaac must die, and Abraham must kill him, and neither the one
nor the other must know why or wherefore. If Isaac had been to die a
martyr for the truth, or his life had been the ransom of some other
life more precious, it would have been another matter; of if he had
died as a criminal, a rebel against God or his parents, as in the case
of the idolater (Deut. xiii. 8, 9), or the stubborn son (Deut. xxi. 18,
19), it might have passed as a sacrifice to justice. But the case is
not so: he is dutiful, obedient, hopeful, son. "Lord, what profit is
there in his blood?" 4. How would this consist with the promise? Was it
not said that in Isaac shall thy seed be called? But what comes of that
seed, if this pregnant bud be broken off so soon? 5. How should he ever
look Sarah in the face again? With what face can he return to her and
his family with the blood of Isaac sprinkled on his garments and
staining all his raiment? "Surely a bloody husband hast thou been to
me" would Sarah say (as Exod. iv. 25, 26), and it would be likely to
alienate her affections for ever both from him and from his God. 6.
What would the Egyptians say, and the Canaanites and the Perizzites who
dwelt then in the land? It would be an eternal reproach to Abraham, and
to his altars. "Welcome nature, if this be grace." These and many
similar objection might have been made; but he was infallibly assured
that it was indeed a command of God and not a delusion, and this was
sufficient to answer them all. Note, God's commands must not be
disputed, but obeyed; we must not consult with flesh and blood about
them (Gal. i. 15, 16), but with a gracious obstinacy persist in our
obedience to them.
II. The several steps of obedience, all which help to magnify it, and
to show that he was guided by prudence, and governed by faith, in the
whole transaction.
1. He rises early, v. 3. Probably the command was given in the visions
of the night, and early the next morning he set himself about the
execution of it--did not delay, did not demur, did not take time to
deliberate; for the command was peremptory, and would not admit a
debate. Note, those that do the will of God heartily will do it
speedily; while we delay, time is lost and the heart hardened.
2. He gets things ready for a sacrifice, and, as if he himself had been
a Gibeonite, it should seem, with his own hands he cleaves the wood for
the burnt-offering, that it might not be to seek when the sacrifice was
to be offered. Spiritual sacrifices must thus be prepared for.
3. It is very probable that he said nothing about it to Sarah. This is
a journey which she must know nothing of, lest she prevent it. There is
so much in our own hearts to hinder our progress in duty that we have
need, as much as may be, to keep out of the way of other hindrances.
4. He carefully looked about him, to discover the place appointed for
this sacrifice, to which God had promised by some sign to direct him.
Probably the direction was given by an appearance of the divine glory
in the place, some pillar of fire reaching from heaven to earth,
visible at a distance, and to which he pointed when he said (v. 5), "We
will go yonder, where you see the light, and worship."
5. He left his servants at some distance off (v. 5), lest they should
interpose, and create him some disturbance in his strange oblation; for
Isaac was, no doubt, the darling of the whole family. Thus, when Christ
was entering upon his agony in the garden, he took only three of his
disciples with him, and left the rest at the garden door. Note, It is
our wisdom and duty, when we are going to worship God, to lay aside all
those thoughts and cares which may divert us from the service, leave
them at the bottom of the hill, that we may attend on the Lord without
distraction.
6. He obliged Isaac to carry the wood (both to try his obedience in a
smaller matter first, and that he might typify Christ, who carried his
own cross, John xix. 17), while he himself, though he knew what he did,
with a steady and undaunted resolution carried the fatal knife and
fire, v. 6. Note, Those that through grace are resolved upon the
substance of any service or suffering for God must overlook the little
circumstances which make it doubly difficult to flesh and blood.
7. Without any ruffle or disorder, he talks it over with Isaac, as if
it had been but a common sacrifice that he was going to offer, v. 7, 8.
(1.) It was a very affecting question that Isaac asked him, as they
were going together: My father, said Isaac; it was a melting word,
which, one would think, would strike deeper into the breast of Abraham
than his knife could into the breast of Isaac. He might have said, or
thought, at least, "Call me not thy father who am now to be thy
murderer; can a father be so barbarous, so perfectly lost to all the
tenderness of a father?" Yet he keeps his temper, and keeps his
countenance, to admiration; he calmly waits for his son's question, and
this is it: Behold the fire and the wood, but where is the lamb? See
how expert Isaac was in the law and custom of sacrifices. This it is to
be well-catechised: this is, [1.] A trying question to Abraham. How
could he endure to think that Isaac was himself the lamb? So it is, but
Abraham, as yet, dares not tell him so. Where God knows the faith to be
armour of proof, he will laugh at the trial of the innocent, Job ix.
23. [2.] It is a teaching question to us all, that, when we are going
to worship God, we should seriously consider whether we have every
thing ready, especially the lamb for a burnt-offering. Behold, the fire
is ready, the Spirit's assistance and God's acceptance; the wood is
ready, the instituted ordinances designed to kindle our affections
(which indeed, without the Spirit, are but like wood without fire, but
the Spirit works by them); all things are now ready, but where is the
lamb? Where is the heart? Is that ready to be offered up to God, to
ascend to him as a burnt-offering?
(2.) It was a very prudent answer which Abraham gave him: My son, God
will provide himself a lamb. This was the language, either, [1.] Of his
obedience. "We must offer the lamb which God has appointed now to be
offered;" thus giving him this general rule of submission to the divine
will, to prepare him for the application of it to himself very quickly.
Or, [2.] Of his faith. Whether he meant it so or not, this proved to be
the meaning of it; a sacrifice was provided instead of Isaac. Thus,
First, Christ, the great sacrifice of atonement, was of God's
providing; when none in heaven or earth could have found a lamb for
that burnt-offering, God himself found the ransom, Ps. lxxxix. 20.
Secondly, All our sacrifices of acknowledgment are of God's providing
too. It is he that prepares the heart, Ps. x. 17. The broken and
contrite spirit is a sacrifice of God (Ps. li. 17), of his providing.
8. With the same resolution and composedness of mind, after many
thoughts of heart, he applies himself to the completing of this
sacrifice, v. 9, 10. He goes on with a holy wilfulness, after many a
weary step, and with a heavy heart he arrives at length at the fatal
place, builds the altar (an altar of earth, we may suppose, the saddest
that ever he built, and he had built many a one), lays the wood in
order for his Isaac's funeral pile, and now tells him the amazing news:
"Isaac, thou art the lamb which God has provided." Isaac, for aught
that appears, is as willing as Abraham; we do not find that he raised
any objection against it, that he petitioned for his life, that he
attempted to make his escape, much less that he struggled with his aged
father, or made any resistance: Abraham does it, God will have it done,
and Isaac has learnt to submit to both, Abraham no doubt comforting him
with the same hopes with which he himself by faith was comforted. Yet
it is necessary that a sacrifice be bound. The great sacrifice, which
in the fullness of time was to be offered up, must be bound, and
therefore so must Isaac. But with what heart could tender Abraham tie
those guiltless hands, which perhaps had often been lifted up to ask
his blessing, and stretched out to embrace him, and were now the more
straitly bound with the cords of love and duty! However, it must be
done. Having bound him, he lays him upon the altar, and his hand upon
the head of his sacrifice; and now, we may suppose, with floods of
tears, he gives, and takes, the final farewell of a parting kiss:
perhaps he takes another for Sarah from her dying son. This being done,
he resolutely forgets the bowels of a father, and puts on the awful
gravity of a sacrificer. With a fixed heart, and an eye lifted up to
heaven, he takes the knife, and stretches out his hand to give a fatal
cut to Isaac's throat. Be astonished, O heavens! at this; and wonder, O
earth! Here is an act of faith and obedience, which deserves to be a
spectacle to God, angels, and men. Abraham's darling, Sarah's laughter,
the church's hope, the heir of promise, lies ready to bleed and die by
his own father's hand, who never shrinks at the doing of it. Now this
obedience of Abraham in offering up Isaac is a lively representation,
(1.) Of the love of God to us, in delivering up his only-begotten Son
to suffer and die for us, as a sacrifice. It pleased the Lord himself
to bruise him. See Isa. liii. 10; Zech. xiii. 7. Abraham was obliged,
both in duty and gratitude, to part with Isaac, and parted with him to
a friend; but God was under no obligations to us, for we were enemies.
(2.) Of our duty to God, in return for that love. We must tread in the
steps of this faith of Abraham. God, by his word, calls us to part with
all for Christ,--all our sins, though they have been as a right hand,
or a right eye, or an Isaac--all those things that are competitors and
rivals with Christ for the sovereignty of the heart (Luke xiv. 26); and
we must cheerfully let them all go. God, by his providence, which is
truly the voice of God, calls us to part with an Isaac sometimes, and
we must do it with a cheerful resignation and submission to his holy
will, 1 Sam. iii. 18.
Isaac Rescued. (b. c. 1872.)
11 And the angel of the Lord called unto him out of heaven, and said,
Abraham, Abraham: and he said, Here am I. 12 And he said, Lay not
thine hand upon the lad, neither do thou any thing unto him: for now I
know that thou fearest God, seeing thou hast not withheld thy son,
thine only son from me. 13 And Abraham lifted up his eyes, and
looked, and behold behind him a ram caught in a thicket by his horns:
and Abraham went and took the ram, and offered him up for a burnt
offering in the stead of his son. 14 And Abraham called the name of
that place Jehovah-jireh: as it is said to this day, In the mount of
the Lord it shall be seen.
Hitherto this story has been very melancholy, and seemed to hasten
towards a most tragical period; but here the sky suddenly clears up,
the sun breaks out, and a bright and pleasant scene opens. The same
hand that had wounded and cast down here heals and lifts up; for,
though he cause grief, he will have compassion. The angel of the Lord,
that is, God himself, the eternal Word, the angel of the covenant, who
was to be the great Redeemer and comforter, he interposed, and gave a
happy issue to this trial.
I. Isaac is rescued, v. 11, 12. The command to offer him was intended
only for trial, and it appearing, upon trial, that Abraham did indeed
love God better than he loved Isaac, the end of the command was
answered; and therefore the order is countermanded, without any
reflection at all upon the unchangeableness of the divine counsels: Lay
not thy hand upon the lad. Note, 1. Our creature-comforts are most
likely to be continued to us when we are most willing to resign them up
to God's will. 2. God's time to help and relieve his people is when
they are brought to the greatest extremity. The more imminent the
danger is, and the nearer to be put in execution, the more wonderful
and the more welcome is the deliverance.
II. Abraham is not only approved, but applauded. He obtains an
honourable testimony that he is righteous: Now know I that thou fearest
God. God knew it before, but now Abraham had given a most memorable
evidence of it. He needed do no more; what he had done was sufficient
to prove the religious regard he had to God and his authority. Note, 1.
When God, by his providence, hinders the performance of our sincere
intentions in his services, he graciously accepts the will for the
deed, and the honest endeavour, though it come short of finishing. 2.
The best evidence of our fearing God is our being willing of serve and
honour him with that which is dearest to us, and to part with all to
him or for him.
III. Another sacrifice is provided instead of Isaac, v. 13. Now that
the altar was built, and the wood laid in order, it was necessary that
something should be offered. For, 1. God must be acknowledged with
thankfulness for the deliverance of Isaac; and the sooner the better,
when here is an altar ready. 2. Abraham's words must be made good: God
will provide himself a lamb. God will not disappoint those expectations
of his people which are of his own raising; but according to their
faith it is to them. Thou shalt decree a thing, and it shall be
established. 3. Reference must be had to the promised Messiah, the
blessed seed. (1.) Christ was sacrificed in our stead, as this ram
instead of Isaac, and his death was our discharge. "Here am I (said
he,) let these go their way." (2.) Though that blessed seed was lately
promised, and now typified by Isaac, yet the offering of him up should
be suspended till the latter end of the world: and in the meantime the
sacrifice of beasts should be accepted, as this ram was, as a pledge of
that expiation which should one day be made by that great sacrifice.
And it is observable that the temple, the place of sacrifice, was
afterwards built upon this Mount Moriah (2 Chron. iii. 1); and mount
Calvary, where Christ was crucified, was not far off.
IV. A new name is given to the place, to the honour of God, and for the
encouragement of all believers, to the end of the world, cheerfully to
trust in God in the way of obedience: Jehovah-jireh, The Lord will
provide (v. 14), probably alluding to what he had said (v. 8), God will
provide himself a lamb. It was not owing to any contrivance of Abraham,
nor was it in answer to his prayer, though he was a distinguished
intercessor; but it was purely the Lord's doing. Let it be recorded for
the generations to come, 1. That the Lord will see; he will always have
his eye upon his people in their straits and distresses, that he may
come in with seasonable succour in the critical juncture. 2. That he
will be seen, be seen in the mount, in the greatest perplexities of his
people. He will not only manifest, but magnify, his wisdom, power, and
goodness, in their deliverance. Where God sees and provides, he should
be seen and praised. And, perhaps, it may refer to God manifest in the
flesh.
Abraham's Blessing Confirmed. (b. c. 1872.)
15 And the angel of the Lord called unto Abraham out of heaven the
second time, 16 And said, By myself have I sworn, saith the Lord, for
because thou hast done this thing, and hast not withheld thy son, thine
only son: 17 That in blessing I will bless thee, and in multiplying I
will multiply thy seed as the stars of the heaven, and as the sand
which is upon the sea shore; and thy seed shall possess the gate of his
enemies; 18 And in thy seed shall all the nations of the earth be
blessed; because thou hast obeyed my voice. 19 So Abraham returned
unto his young men, and they rose up and went together to Beer-sheba;
and Abraham dwelt at Beer-sheba.
Abraham's obedience was graciously accepted; but this was not all: here
we have it recompensed, abundantly recompensed, before he stirred from
the place; probably while the ram he had sacrificed was yet burning God
sent him this gracious message, renewed and ratified his covenant with
him. All covenants were made by sacrifice, so was this by the typical
sacrifices of Isaac and the ram. Very high expressions of God's favour
to Abraham are employed in this confirmation of the covenant with him,
expressions exceeding any he had yet been blessed with. Note,
Extraordinary services shall be crowned with extraordinary honours and
comforts; and favours in the promise, though not yet performed, ought
to be accounted real and valuable recompences. Observe, 1. God is
pleased to make mention of Abraham's obedience as the consideration of
the covenant; and he speaks of it with an encomium: Because thou hast
done this thing, and hast not withheld thy son, thine only son, v. 16.
He lays a strong emphasis on this, and (v. 18) praises it as an act of
obedience: in it thou hast obeyed my voice, and to obey is better than
sacrifice. Not that this was a proportionable consideration, but God
graciously put this honour upon that by which Abraham had honoured him.
2. God now confirmed the promise with an oath. It was said and sealed
before; but now it is sworn: By myself have I sworn; for he could swear
by no greater, Heb. vi. 13. Thus he interposed himself by an oath, as
the apostle expresses it, Heb. vi. 17. He did (to speak with reverence)
even pawn his own life and being upon it (As I live,) that by all those
immutable things, in which it was impossible for God to lie, he and his
might have strong consolation. Note, If we exercise faith, God will
encourage it. Improve the promises, and God will ratify them. 3. The
particular promise here renewed is that of a numerous offspring:
Multiplying, I will multiply thee, v. 17. Note, Those that are willing
to part with any thing for God shall have it made up to them with
unspeakable advantage. Abraham has but one son, and is willing to part
with that one, in obedience to God. "Well," said God, "thou shalt be
recompensed with thousands and millions." What a figure does the seed
of Abraham make in history! How numerous, how illustrious, were his
known descendants, who, to this day, triumph in this, that they have
Abraham to their father! Thus he received a thousand-fold in this life,
Matt. xix. 29. 4. The promise, doubtless, points at the Messiah, and
the grace of the gospel. This is the oath sworn to our father Abraham,
which Zacharias refers to, Luke i. 73, &c. And so here is a promise,
(1.) Of the great blessing of the Spirit: In blessing, I will bless
thee, namely, with that best of blessings the gift of the Holy Ghost;
the promise of the Spirit was that blessing of Abraham which was to
come upon the Gentiles through Jesus Christ, Gal. iii. 14. (2.) Of the
increase of the church, that believers, his spiritual seed, should be
numerous as the stars of heaven. (3.) Of spiritual victories: Thy seed
shall possess the gate of his enemies. Believers, by their faith,
overcome the world, and triumph over all the powers of darkness, and
are more than conquerors. Probably Zacharias refers to this part of the
oath (Luke i. 74), That we, being delivered out of the hand of our
enemies, might serve him without fear. But the crown of all is the last
promise. (4.) Of the incarnation of Christ: In thy seed, one particular
person that shall descend from thee (for he speaks not of many, but of
one, as the apostle observes, Gal. iii. 16), shall all the nations of
the earth be blessed, or shall bless themselves, as the phrase is, Isa.
lxv. 16. In him all may be happy if they will, and all that belong to
him shall be so, and shall think themselves so. Christ is the great
blessing of the world. Abraham was ready to give up his son for a
sacrifice to the honour of God, and, on that occasion, God promised to
give his Son a sacrifice for the salvation of man.
20 And it came to pass after these things, that it was told Abraham,
saying, Behold, Milcah, she hath also born children unto thy brother
Nahor; 21 Huz his first born, and Buz his brother, and Kemuel the
father of Aram, 22 And Chesed, and Hazo, and Pildash, and Jidlaph,
and Bethuel. 23 And Bethuel begat Rebekah: these eight Milcah did
bear to Nahor, Abraham's brother. 24 And his concubine, whose name
was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
This is recorded here, 1. To show that though Abraham saw his own
family highly dignified with peculiar privileges, admitted into
covenant, and blessed with the entail of the promise, yet he did not
look with contempt and disdain upon his relations, but was glad to hear
of the increase and prosperity of their families. 2. To make way for
the following story of the marriage of Isaac to Rebekah, a daughter of
this family.
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G E N E S I S
CHAP. XXIII.
Here is, I. Abraham a mourner for the death of Sarah, ver. 1, 2. II.
Abraham a purchaser of a burying-place for Sarah. 1. The purchase
humbly proposed by Abraham, ver. 3, 4. 2. Fairly treated of, and agreed
to, with a great deal of mutual civility and respect, ver. 5-16. 3. The
purchase-money paid, ver. 16. 4. The premises conveyed and secured to
Abraham, ver. 17, 18, 20. 5. Sarah's funeral, ver. 19.
The Death of Sarah. (b. c. 1857.)
1 And Sarah was an hundred and seven and twenty years old: these were
the years of the life of Sarah. 2 And Sarah died in Kirjath-arba; the
same is Hebron in the land of Canaan: and Abraham came to mourn for
Sarah, and to weep for her.
We have here, 1. Sarah's age, v. 1. Almost forty years before, she had
called herself old, ch. xviii. 12. Old people will die never the
sooner, but may die the better, for reckoning themselves old. 2. Her
death, v. 2. The longest liver must die at last. Abraham and Sarah had
lived comfortably together many years; but death parts those whom
nothing else could part. The special friends and favourites of Heaven
are not exempted from the stroke of death. She died in the land of
Canaan, where she had been above sixty years a sojourner. 3. Abraham's
mourning for her; and he was a true mourner. He did not only perform
the ceremonies of mourning according to the custom of those time, as
the mourners that go about the streets, but he did sincerely lament the
great loss he had of a good wife, and gave proof of the constancy of
his affection to her to the last. Two words are used: he came both to
mourn and to weep. His sorrow was not counterfeit, but real. He came to
her tent, and sat down by the corpse, there to pay the tribute of his
tears, that his eye might affect his heart, and that he might pay the
greater respect to the memory of her that was gone. Note, It is not
only lawful, but it is a duty, to lament the death of our near
relations, both in compliance with the providence of God, who thus
calls to weeping and mourning, and in honour to those to whom honour is
due. Tears are a tribute due to our deceased friends. When a body is
sown, it must be watered. But we must not sorrow as those that have no
hope; for we have a good hope through grace both concerning them and
concerning ourselves.
The Cave of Machpelah. (b. c. 1857.)
3 And Abraham stood up from before his dead, and spake unto the sons of
Heth, saying, 4 I am a stranger and a sojourner with you: give me a
possession of a buryingplace with you, that I may bury my dead out of
my sight. 5 And the children of Heth answered Abraham, saying unto
him, 6 Hear us, my lord: thou art a mighty prince among us: in the
choice of our sepulchres bury thy dead; none of us shall withhold from
thee his sepulchre, but that thou mayest bury thy dead. 7 And Abraham
stood up, and bowed himself to the people of the land, even to the
children of Heth. 8 And he communed with them, saying, If it be your
mind that I should bury my dead out of my sight; hear me, and intreat
for me to Ephron the son of Zohar, 9 That he may give me the cave of
Machpelah, which he hath, which is in the end of his field; for as much
money as it is worth he shall give it me for a possession of a
buryingplace amongst you. 10 And Ephron dwelt among the children of
Heth: and Ephron the Hittite answered Abraham in the audience of the
children of Heth, even of all that went in at the gate of his city,
saying, 11 Nay, my lord, hear me: the field give I thee, and the cave
that is therein, I give it thee; in the presence of the sons of my
people give I it thee: bury thy dead. 12 And Abraham bowed down
himself before the people of the land. 13 And he spake unto Ephron in
the audience of the people of the land, saying, But if thou wilt give
it, I pray thee, hear me: I will give thee money for the field; take it
of me, and I will bury my dead there. 14 And Ephron answered Abraham,
saying unto him, 15 My lord, hearken unto me: the land is worth four
hundred shekels of silver; what is that betwixt me and thee? bury
therefore thy dead.
Here is, I. The humble request which Abraham made to his neighbours,
the Hittites, for a burying-place among them, v. 3, 4. It was strange
he had this to do now; but we are to impute it rather to God's
providence than to his improvidence, as appears Acts vi. 5, where it is
said, God gave him no inheritance in Canaan. It were well if all those
who take care to provide burying-places for their bodies after death
were as careful to provide a resting-place for their souls. Observe
here, 1. The convenient diversion which this affair gave, for the
present, to Abraham's grief: He stood up from before his dead. Those
that find themselves in danger of over-grieving for their dead
relations, and are entering into that temptation, must take heed of
poring upon their loss and sitting alone and melancholy. There must be
a time of standing up from before their dead, and ceasing to mourn.
For, thanks be to God, our happiness is not bound up in the life of any
creature. Care of the funeral may, as here, be improved to divert grief
for the death at first, when it is most in danger of tyrannizing.
Weeping must not hinder sowing. 2. The argument he used with the
children of Heth, which was this: "I am a stranger and a sojourner with
you, therefore I am unprovided, and must become a humble suitor to you
for a burying-place." This was one occasion which Abraham took to
confess that he was a stranger and a pilgrim upon earth; he was not
ashamed to own it thus publicly, Heb. xi. 13. Note, The death of our
relations should effectually remind us that we are not at home in this
world. When they are gone, say, "We are going." 3. His uneasiness till
this affair was settled, intimated in that word, that I may bury my
dead out of my sight. Note, Death will make those unpleasant to our
sight who while they lived were the desire of our eyes. The countenance
that was fresh and lively becomes pale and ghastly, and fit to be
removed into the land of darkness. While she was in his sight, it
renewed his grief, which he would prevent.
II. The generous offer which the children of Heth made to him, v. 5, 6.
They compliment him, 1. With a title of respect: Thou art a prince of
God among us, so the word is; not only great, but good. He called
himself a stranger and a sojourner; they call him a great prince; for
those that humble themselves shall be exalted. God had promised to make
Abraham's name great. 2. With a tender of the best of their
burying-places. Note, Even the light of nature teaches us to be civil
and respectful towards all, though they be strangers and sojourners.
The noble generosity of these Canaanites shames and condemns the
closeness, and selfishness, and ill-humour, of many that call
themselves Israelites. Observe, These Canaanites would be glad to
mingle their dust with Abraham's and to have their last end like his.
III. The particular proposal which Abraham made to them, v. 7-9. He
returns them his thanks for their kind offer with all possible decency
and respect; though a great man, an old man, and now a mourner, yet he
stands up, and bows himself humbly before them, v. 7. Note, Religion
teaches good manners; and those abuse it that place it in rudeness and
clownishness. He then pitches upon the place he thinks most convenient,
namely, the cave of Machpelah, which probably lay near him, and had not
yet been used for a burying-place. The present owner was Ephron.
Abraham cannot pretend to any interest in him, but he desires that they
would improve theirs with him to get the purchase of that cave, and the
field in which it was. Note, A moderate desire to obtain that which is
convenient for us, by fair and honest means, is not such a coveting of
that which is our neighbour's as is forbidden in the tenth commandment.
IV. The present which Ephron made to Abraham of his field: The field
give I thee, v. 10, 11. Abraham thought he must be entreated to sell
it; but, upon the first mention of it, without entreaty, Ephron freely
gives it. Some men have more generosity than they are thought to have.
Abraham, no doubt, had taken all occasions to oblige his neighbours,
and do them any service that lay in his power; and now they return his
kindness: for he that watereth shall be watered also himself. Note, If
those that profess religion adorn their profession by eminent civility
and serviceableness to all, they shall find it will rebound to their
own comfort and advantage, as well as to the glory of God.
V. Abraham's modest and sincere refusal of Ephron's kind offer, v. 12,
13. Abundance of thanks he returns him for it (v. 12), makes his
obeisance to him before the people of the land, that they might respect
Ephron the more for the respect they saw Abraham give him (1 Sam. xv.
30), but resolves to give him money for the field, even the full value
of it. It was not in pride that Abraham refused the gift, or because he
scorned to be beholden to Ephron; but, 1. In justice. Abraham was rich
in silver and gold (ch. xiii. 2) and was able to pay for the field, and
therefore would not take advantage of Ephron's generosity. Note,
Honesty, as well as honour, forbids us to sponge upon our neighbours
and to impose upon those that are free. Job reflected upon it with
comfort, when he was poor, that he had not eaten the fruits of his land
without money, Job xxxi. 39. 2. In prudence. He would pay for it lest
Ephron, when this good humour was over, should upbraid him with it, and
say, I have made Abraham rich (ch. xiv. 23), or lest the next heir
should question Abraham's title (because that grant was made without
any consideration), and claim back the field. Thus David afterwards
refused Araunah's offer, 2 Sam. xxiv. 24. We know not what affronts we
may hereafter receive from those that are now most kind and generous.
VI. The price of the land fixed by Ephron but not insisted on: The land
is worth four hundred shekels of silver (about fifty pounds of our
money), but what is that between me and thee? v. 14, 15. He would
rather oblige his friend than have so much money in his pocket. Herein
Ephron discovers, 1. A great contempt of worldly wealth. "What is that
between me and thee? It is a small matter, not worth speaking of." Many
a one would have said, "It is a deal of money; it will go far in a
child's portion." But Ephron says, "What is that?" Note, It is an
excellent thing for people to have low and mean thoughts of all the
wealth of this world; it is that which is not, and in the abundance of
which a man's life does not consist, Luke xii. 15. 2. Great courtesy,
and obligingness to his friend and neighbour. Ephron was not jealous of
Abraham as a resident foreigner, nor envious at him as a man likely to
thrive and grow rich. He bore him no ill-will for his singularity in
religion, but was much kinder to him than most people now-a-days are to
their own brothers: What is that between me and thee? Note, No little
thing should occasion demurs and differences between true friends. When
we are tempted to be hot in resenting affronts, high in demanding our
rights, or hard in denying a kindness, we should answer the temptation
with this question: "What is that between me and my friend?"
Sarah's Funeral. (b. c. 1857.)
16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the
silver, which he had named in the audience of the sons of Heth, four
hundred shekels of silver, current money with the merchant. 17 And
the field of Ephron, which was in Machpelah, which was before Mamre,
the field, and the cave which was therein, and all the trees that were
in the field, that were in all the borders round about, were made sure
18 Unto Abraham for a possession in the presence of the children of
Heth, before all that went in at the gate of his city. 19 And after
this, Abraham buried Sarah his wife in the cave of the field of
Machpelah before Mamre: the same is Hebron in the land of Canaan. 20
And the field, and the cave that is therein, were made sure unto
Abraham for a possession of a buryingplace by the sons of Heth.
We have here the conclusion of the treaty between Abraham and Ephron
about the burying-place. The bargain was publicly made before all the
neighbours, in the presence and audience of the sons of Heth, v. 16,
17. Note, Prudence, as well as justice, directs us to be fair, and
open, and above-board, in our dealings. Fraudulent contracts hate the
light, and choose to be clandestine; but those that design honestly in
their bargains care not who are witnesses to them. Our law countenances
sales made in market-overt, and by deed enrolled. Observe, 1. Abraham,
without fraud, covin, or further delay, pays the money, v. 16. He pays
it readily, without hesitation,--pays it in full, without
diminution,--and pays it by weight, current money with the merchant,
without deceit. See how anciently money was used for the help of
commerce; and see how honestly money should be paid where it is due.
Observe, Though all the land of Canaan was Abraham's by promise, yet,
the time of his possessing not having come, what he had now occasion
for he bought and paid for. Note, Dominion is not founded in grace. The
saints' title to an eternal inheritance does not entitle them to the
possessions of this world, nor justify them in doing wrong. 2. Ephron
honestly and fairly makes him a good title to the land, v. 17, 18, 20.
The field, with all its appurtenances, is conveyed to Abraham and his
heirs for ever, in open court, not by writing (it does not appear that
writing was then used), but by such a public solemn declaration before
witnesses as was sufficient to pass it. Note, As that which is bought
must be honestly paid for, so that which is sold must be honestly
delivered and secured. 3. Abraham, thereupon, takes possession, and
buries Sarah in the cave or vault (whether framed by nature or art is
not certain) which was in the purchased field. It is probable that
Abraham had buried servants out of his family since he came to Canaan,
but the graves of the common people (2 Kings xxiii. 6) might suffice
for them; now that Sarah was dead a peculiar place must be found for
her remains. It is worth noting, (1.) That a burying-place was the
first spot of ground Abraham possessed in Canaan. Note, When we are
entering into the world it is good to think of our going out of it;
for, as soon as we are born, we begin to die. (2.) That it was the only
piece of land he ever possessed, though the country was all his own in
reversion. Those that have least of this earth find a grave in it.
Abraham provided, not cities, as Cain and Nimrod, but a sepulchre, [1.]
To be a constant memorandum of death to himself and his posterity, that
he and they might learn to die daily. This sepulchre is said to be at
the end of the field (v. 9); for, whatever our possessions are, there
is a sepulchre at the end of them. [2.] To be a token of his belief and
expectation of the resurrection; for why should such care be taken of
the body if it be thrown away for ever, and must not rise again?
Abraham, in this, said plainly that he sought a better country, that
is, a heavenly. Abraham is content to be still flitting, while he
lives, but secures a place where, when he dies his flesh may rest in
hope.
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G E N E S I S
CHAP. XXIV.
Marriages and funerals are the changes of families, and the common news
among the inhabitants of the villages. In the foregoing chapter we had
Abraham burying his wife, here we have him marrying his son. These
stories concerning his family, with their minute circumstances, are
largely related, while the histories of the kingdoms of the world then
in being, with their revolutions, are buried in silence; for the Lord
knows those that are his. The subjoining of Isaac's marriage to Sarah's
funeral (with a particular reference to it, ver. 67) shows us that as
"one generation passes away another generation comes;" and thus the
entail both of the human nature, and of the covenant, is preserved.
Here is, I. Abraham's care about the marrying of his son, and the
charge he gave to his servant about it, ver. 1-9. II. His servant's
journey into Abraham's country, to seek a wife for his young master
among his own relations, ver. 10-14. III. The kind providence which
brought him acquainted with Rebekah, whose father was Isaac's
cousin-german, ver. 15-28. IV. The treaty of marriage with her
relations, ver. 29-49. V. Their consent obtained, ver. 50-60. VI. The
happy meeting and marriage between Isaac and Rebekah, ver. 61, &c.).
Abraham's Charges to His Servant. (b. c. 1857.)
1 And Abraham was old, and well stricken in age: and the Lord had
blessed Abraham in all things. 2 And Abraham said unto his eldest
servant of his house, that ruled over all that he had, Put, I pray
thee, thy hand under my thigh: 3 And I will make thee swear by the
Lord, the God of heaven, and the God of the earth, that thou shalt not
take a wife unto my son of the daughters of the Canaanites, among whom
I dwell: 4 But thou shalt go unto my country, and to my kindred, and
take a wife unto my son Isaac. 5 And the servant said unto him,
Peradventure the woman will not be willing to follow me unto this land:
must I needs bring thy son again unto the land from whence thou camest?
6 And Abraham said unto him, Beware thou that thou bring not my son
thither again. 7 The Lord God of heaven, which took me from my
father's house, and from the land of my kindred, and which spake unto
me, and that sware unto me, saying, Unto thy seed will I give this
land; he shall send his angel before thee, and thou shalt take a wife
unto my son from thence. 8 And if the woman will not be willing to
follow thee, then thou shalt be clear from this my oath: only bring not
my son thither again. 9 And the servant put his hand under the thigh
of Abraham his master, and sware to him concerning that matter.
Three things we may observe here concerning Abraham:--
I. The care he took of a good son, to get him married, well married. It
was high time to think of it now, for Isaac was about forty years old,
and it had been customary with his ancestors to marry at thirty, or
sooner, ch. xi. 14, 18, 22, 24. Abraham believed the promise of the
building up of his family, and therefore did not make haste; not more
haste than good speed. Two considerations moved him to think of it now
(v. 1):--1. That he himself was likely to leave the world quickly, for
he was old, and well-stricken in age, and it would be a satisfaction to
him to see his son settled before he died; and, 2. That he had a good
estate to leave behind him, for the Lord had blessed him in all things;
and the blessing of the Lord makes rich. See how much religion and
piety befriend outward prosperity. Now Abraham's pious care concerning
his son was, (1.) That he should not marry a daughter of Canaan, but
one of his kindred. He saw that the Canaanites were degenerating into
great wickedness, and knew by revelation that they were designed for
ruin, and therefore he would not marry his son among them, lest they
should be either a snare to his soul, or at least a blot to his name.
(2.) That yet he should not leave the land of Canaan, to go himself
among his kindred, not even for the purpose of choosing a wife, lest he
should be tempted to settle there. This caution is given v. 6, and
repeated, v. 8. "Bring not my son thither again, whatever comes of it.
Let him rather want a wife than expose himself to that temptation."
Note, Parents in disposing of their children, should carefully consult
the welfare of their souls, and their furtherance in the way to heaven.
Those who through grace have escaped the corruption that is in the
world through lust, and have brought up their children accordingly,
should take heed of doing any thing by which they may be again
entangled therein and overcome, 2 Pet. ii. 20. Beware that you bring
them not thither again, Heb. xi. 15.
II. The charge he gave to a good servant, probably Eliezer of Damascus,
one of whose conduct, fidelity, and affection to him and his family, he
had had long experience. He trusted him with this great affair, and not
Isaac himself, because he would not have Isaac go at all into that
country, but marry there by proxy; and no proxy so fit as this steward
of his house. This matter is settled between the master and the servant
with a great deal of care and solemnity. 1. The servant must be bound
by an oath to do his utmost to get a wife for Isaac from among his
relations, v. 2-4. Abraham swears him to it, both for his own
satisfaction and for the engagement of his servant to all possible care
and diligence in this matter. Thus God swears his servants to their
work, that, having sworn, they may perform it. Honour is here done to
the eternal God; for he it is that is sworn by, to whom alone these
appeals ought to be made. And some think honour is done to the covenant
of circumcision by the ceremony here used of putting his hand under his
thigh. Note, Swearing being an ordinance not peculiar to the church,
but common to mankind, is to be performed by such signs as are the
appointments and common usages of our country, for binding the person
sworn. 2. He must be clear of this oath if, when he had done his
utmost, he could not prevail. This proviso the servant prudently
inserted (v. 5), putting the case that the woman would not follow him;
and Abraham allowed the exception, v. 8. Note, Oaths are to be taken
with great caution, and the matter sworn to should be rightly
understood and limited, because it is a snare to devour that which is
holy, and, after vows, to make the enquiry which should have been made
before.
III. The confidence he put in a good God, who, he doubts not, will give
his servant success in this undertaking, v. 7. He remembers that God
had wonderfully brought him out of the land of his nativity, by the
effectual call of his grace; and therefore doubts not but he will
succeed him in his care not to bring his son thither again. He
remembers also the promise God had made and confirmed to him that he
would give Canaan to his seed, and thence infers that God would own him
in his endeavours to match his son, not among those devoted nations,
but to one that was fit to be the mother of such a seed. "Fear not
therefore; he shall send his angel before thee to make thy way
prosperous." Note, 1. Those that carefully keep in the way of duty, and
govern themselves by the principles of their religion in their designs
and undertakings, have good reason to expect prosperity and success in
them. God will cause that to issue in our comfort in which we sincerely
aim at his glory. 2. God's promises, and our own experiences, are
sufficient to encourage our dependence upon God, and our expectations
from him, in all the affairs of this life. 3. God's angels are
ministering spirits, sent forth, not only for the protection, but for
the guidance, of the heirs of promise, Heb. i. 14. "He shall send his
angel before thee, and then thou wilt speed well."
Journey of Abraham's Servant. (b. c. 1857.)
10 And the servant took ten camels of the camels of his master, and
departed; for all the goods of his master were in his hand: and he
arose, and went to Mesopotamia, unto the city of Nahor. 11 And he
made his camels to kneel down without the city by a well of water at
the time of the evening, even the time that women go out to draw water.
12 And he said, O Lord God of my master Abraham, I pray thee, send me
good speed this day, and show kindness unto my master Abraham. 13
Behold, I stand here by the well of water; and the daughters of the men
of the city come out to draw water: 14 And let it come to pass, that
the damsel to whom I shall say, Let down thy pitcher, I pray thee, that
I may drink; and she shall say, Drink, and I will give thy camels drink
also: let the same be she that thou hast appointed for thy servant
Isaac; and thereby shall I know that thou hast showed kindness unto my
master. 15 And it came to pass, before he had done speaking, that,
behold, Rebekah came out, who was born to Bethuel, son of Milcah, the
wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.
16 And the damsel was very fair to look upon, a virgin, neither had any
man known her: and she went down to the well, and filled her pitcher,
and came up. 17 And the servant ran to meet her, and said, Let me, I
pray thee, drink a little water of thy pitcher. 18 And she said,
Drink, my lord: and she hasted, and let down her pitcher upon her hand,
and gave him drink. 19 And when she had done giving him drink, she
said, I will draw water for thy camels also, until they have done
drinking. 20 And she hasted, and emptied her pitcher into the trough,
and ran again unto the well to draw water, and drew for all his camels.
21 And the man wondering at her held his peace, to wit whether the
Lord had made his journey prosperous or not. 22 And it came to pass,
as the camels had done drinking, that the man took a golden earring of
half a shekel weight, and two bracelets for her hands of ten shekels
weight of gold; 23 And said, Whose daughter art thou? tell me, I pray
thee: is there room in thy father's house for us to lodge in? 24 And
she said unto him, I am the daughter of Bethuel the son of Milcah,
which she bare unto Nahor. 25 She said moreover unto him, We have
both straw and provender enough, and room to lodge in. 26 And the man
bowed down his head, and worshipped the Lord. 27 And he said, Blessed
be the Lord God of my master Abraham, who hath not left destitute my
master of his mercy and his truth: I being in the way, the Lord led me
to the house of my master's brethren. 28 And the damsel ran, and told
them of her mother's house these things.
Abraham's servant now begins to make a figure in this story; and,
though he is not named, yet much is here recorded to his honour, and
for an example to all servants, who shall be honoured if, by faithfully
serving God and their masters, they adorn the doctrine of Christ
(compare Prov. xxvii. 18 with Titus ii. 10); for there is no respect of
persons with God, Col. iii. 24, 25. A good servant that makes
conscience of the duty of his place, and does it in the fear of God,
though he make not a figure in the world nor have praise of men, yet
shall be owned and accepted of God and have praise of him. Observe
here,
I. How faithful Abraham's servant approved himself to his master.
Having received his charge, he with all expedition set out on his
journey, with an equipage suitable to the object of his negotiation (v.
10), and he had all the goods of his master, that is, a schedule or
particular account of them, in his hand, to show to those with whom he
was to treat; for, from first to last, he consulted his master's
honour. Isaac being a type of Christ, some make this fetching of a wife
for him to signify the espousing of the church by the agency of his
servants the ministers. The church is the bride, the Lamb's wife, Rev.
xxi. 9. Christ is the bridegroom, and ministers are the friends of the
bridegroom (John iii. 29), whose work it is to persuade souls to
consent to him, 2 Cor. xi. 2. The spouse of Christ must not be of the
Canaanites, but of his own kindred, born again from above. Ministers,
like Abraham's servant, must lay out themselves with the utmost wisdom
and care to serve their master's interest herein.
II. How devoutly he acknowledged God in this affair, like one of that
happy household which Abraham had commanded to keep the way of the
Lord, &c., ch. xviii. 19. He arrived early in the evening (after many
days' journeying) at the place of his destination, and reposed himself
by a well of water, to consider how he might manage his business for
the best. And,
1. He acknowledges God by a particular prayer (v. 12-14), wherein, (1.)
He petitions for prosperity and good success in this affair: Send me
good speed, this day. Note, We have leave to be particular in
recommending our affairs to the conduct and care of the divine
Providence. Those that would have good speed must pray for it. This
day, in this affair; thus we must, in all our ways, acknowledge God,
Prov. iii. 6. And, if we thus look up to God in every undertaking which
we are in care about, we shall have the comfort of having done our
duty, whatever the issue be. (2.) He pleads God's covenant with his
master Abraham: O God of my master Abraham, show kindness to him. Note,
As the children of good parents, so the servants of good masters, have
peculiar encouragement in the prayers they offer to God for prosperity
and success. (3.) He proposes a sign (v. 14), not by it to limit God,
nor with a design to proceed no further if he were not gratified in it;
but it is a prayer, [1.] That God would provide a good wife for his
young master, and this was a good prayer. He knew that a prudent wife
is from the Lord (Prov. xix. 14), and therefore that for this he will
be enquired of. He desires that his master's wife might be humble and
industrious woman, bred up to care and labour, and willing to put her
hand to any work that was to be done; and that she might be of a
courteous disposition, and charitable to strangers. When he came to
seek a wife for his master, he did not go to the playhouse or the park,
and pray that he might meet one there, but to the well of water,
expecting to find one there well employed. [2.] That he would please to
make his way, in this matter, plain and clear before him, by the
concurrence of minute circumstances in his favour. Note, First, It is
the comfort, as well as the belief, of a good man, that God's
providence extends itself to the smallest occurrences and admirably
serves its own purposes by them. Our times are in God's hand; not only
events themselves, but the times of them. Secondly, It is our wisdom,
in all our affairs, to follow Providence, and folly to force it.
Thirdly, It is very desirable, and that which we may lawfully pray for,
while in the general we set God's will before us as our rule, that he
will, by hints of providence, direct us in the way of our duty, and
give us indications what his mind it. Thus he guides his people with
his eye (Ps. xxxii. 8), and leads them in a plain path, Ps. xxvii. 11.
2. God owns him by a particular providence. He decreed the thing, and
it was established to him, Job xxii. 28. According to his faith, so was
it unto him. The answer to this prayer was, (1.) Speedy--before he had
made an end of speaking (v. 15), as it is written (Isa. lxv. 24), While
they are yet speaking, I will hear. Though we are backward to pray, God
is forward to hear prayer. (2.) Satisfactory: the first that came to
draw water was, and did, in every thing, according to his own heart.
[1.] She was so well qualified that in all respects she answered the
characters he wished for in the woman that was to be his master's wife,
handsome and healthful, humble and industrious, very courteous and
obliging to a stranger, and having all the marks of a good disposition.
When she came to the well (v. 16), she went down and filled her
pitcher, and came up to go home with it. She did not stand to gaze upon
the strange man and his camels, but minded her business, and would not
have been diverted from it but by an opportunity of doing good. She did
not curiously nor confidently enter into discourse with him, but
modestly answered him, with all the decorum that became her sex. What a
degenerate age do we live in, in which appear all the instances of
pride, luxury, and laziness, the reverse of Rebekah's character, whose
daughters few are! Those instances of goodness which were then in
honour are now in contempt. [2.] Providence so ordered it that she did
that which exactly answered to his sign, and was wonderfully the
counterpart of his proposal: she not only gave him drink, but, which
was more than could have been expected, she offered her services to
give his camels drink, which was the very sign he proposed. Note,
First, God, in his providence, does sometimes wonderfully own the
prayer of faith, and gratify the innocent desires of his praying
people, even in little things, that he may show the extent of his care,
and may encourage them at all times to seek to him and trust in him;
yet we must take heed of being over-bold in prescribing to God, lest
the event should weaken our faith rather than strengthen it. Secondly,
It is good to take all opportunities of showing a humble, courteous,
charitable, disposition, because, some time or other, it may turn more
to our honour and benefit than we think of; some hereby have
entertained angels, and Rebekah hereby, quite beyond her expectation at
this time, was brought into the line of Christ and the covenant.
Thirdly, There may be a great deal of obliging kindness in that which
costs but little: our Saviour has promised a reward for a cup of cold
water, Matt. x. 42. Fourthly, The concurrence of providences and their
minute circumstances, for the furtherance of our success in any
business, ought to be particularly observed, with wonder and
thankfulness, to the glory of God: The man wondered, v. 21. We have
been wanting to ourselves, both in duty and in comfort, by neglecting
to observe Providence. [3.] Upon enquiry he found, to his great
satisfaction, that she was a near relation to his master, and that the
family she was of was considerable, and able to give him entertainment,
v. 23-25. Note, Providence sometimes wonderfully directs those that by
faith and prayer seek direction from heaven in the choice of suitable
yoke-fellows: happy marriages those are likely to be that are made in
the fear of God; and these, we are sure, are made in heaven.
3. He acknowledges God in a particular thanksgiving. He first paid his
respects to Rebekah, in gratitude for her civility (v. 22), obliging
her with such ornaments and attire as a maid, especially a bride,
cannot forget (Jer. ii. 32), which yet, we should think, ill suited the
pitcher of water; but the ear-rings and bracelets she sometimes wore
did not make her think herself above the labours of a virtuous woman
(Prov. xxxi. 13), who works willingly with her hands; nor the services
of a child, who, while under age, differs nothing from a servant, Gal.
iv. 1. Having done this, he turns his wonder (v. 21) into worshipping:
Blessed be the Lord God of my master Abraham, v. 26, 27. Observe here,
(1.) He had prayed for good speed (v. 12), and now that he had sped
well he gives thanks. Note, What we win by prayer we must wear with
praise; for mercies in answer to prayer lay us under particular
obligations. (2.) He had as yet but a comfortable prospect of mercy,
and was not certain what the issue might prove; yet he gives thanks.
Note, When God's favours are coming towards us we must meet them with
our praises. (3.) He blesses God for success when he was negotiating
for his master. Note, We should be thankful for our friend's mercies as
for our own. (4.) He gives thanks that, being in the way, at a loss
what course to steer, the Lord had led him. Note, In doubtful cases, it
is very comfortable to see God leading us, as he led Israel in the
wilderness by the pillar of cloud and fire. (5.) He thinks himself very
happy, and owns God in it, that he was led to the house of his master's
brethren, those of them that had come out of Ur of the Chaldees, though
they had not come to Canaan, but remained in Haran. They were not
idolaters, but worshippers of the true God, and inclinable to the
religion of Abraham's family. Note, God is to be acknowledged in
providing suitable yoke-fellows, especially such as are agreeable in
religion. (6.) He acknowledges that God, herein, had not left his
master destitute of his mercy and truth. God had promised to build up
Abraham's family, yet it seemed destitute of the benefit of that
promise; but now Providence is working towards the accomplishing of it.
Note, [1.] God's faithful ones, how destitute soever they may be of
worldly comforts, shall never be left destitute of God's mercy and
truth; for God's mercy is an inexhaustible fountain, and his truth an
inviolable foundation. [2.] It adds much to the comfort of any blessing
to see in it the continuance of God's mercy and truth.
Abraham's Servant Entertained by Laban; Errand of Abraham's Servant. (b. c.
1857.)
29 And Rebekah had a brother, and his name was Laban: and Laban ran out
unto the man, unto the well. 30 And it came to pass, when he saw the
earring and bracelets upon his sister's hands, and when he heard the
words of Rebekah his sister, saying, Thus spake the man unto me; that
he came unto the man; and, behold, he stood by the camels at the well.
31 And he said, Come in, thou blessed of the Lord; wherefore standest
thou without? for I have prepared the house, and room for the camels.
32 And the man came into the house: and he ungirded his camels, and
gave straw and provender for the camels, and water to wash his feet,
and the men's feet that were with him. 33 And there was set meat
before him to eat: but he said, I will not eat, until I have told mine
errand. And he said, Speak on. 34 And he said, I am Abraham's
servant. 35 And the Lord hath blessed my master greatly; and he is
become great: and he hath given him flocks, and herds, and silver, and
gold, and menservants, and maidservants, and camels, and asses. 36
And Sarah my master's wife bare a son to my master when she was old:
and unto him hath he given all that he hath. 37 And my master made me
swear, saying, Thou shalt not take a wife to my son of the daughters of
the Canaanites, in whose land I dwell: 38 But thou shalt go unto my
father's house, and to my kindred, and take a wife unto my son. 39
And I said unto my master, Peradventure the woman will not follow me.
40 And he said unto me, The Lord, before whom I walk, will send his
angel with thee, and prosper thy way; and thou shalt take a wife for my
son of my kindred, and of my father's house: 41 Then shalt thou be
clear from this my oath, when thou comest to my kindred; and if they
give not thee one, thou shalt be clear from my oath. 42 And I came
this day unto the well, and said, O Lord God of my master Abraham, if
now thou do prosper my way which I go: 43 Behold, I stand by the well
of water; and it shall come to pass, that when the virgin cometh forth
to draw water, and I say to her, Give me, I pray thee, a little water
of thy pitcher to drink; 44 And she say to me, Both drink thou, and I
will also draw for thy camels: let the same be the woman whom the Lord
hath appointed out for my master's son. 45 And before I had done
speaking in mine heart, behold, Rebekah came forth with her pitcher on
her shoulder; and she went down unto the well, and drew water: and I
said unto her, Let me drink, I pray thee. 46 And she made haste, and
let down her pitcher from her shoulder, and said, Drink, and I will
give thy camels drink also: so I drank, and she made the camels drink
also. 47 And I asked her, and said, Whose daughter art thou? And she
said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him:
and I put the earring upon her face, and the bracelets upon her hands.
48 And I bowed down my head, and worshipped the Lord, and blessed the
Lord God of my master Abraham, which had led me in the right way to
take my master's brother's daughter unto his son. 49 And now if ye
will deal kindly and truly with my master, tell me: and if not, tell
me; that I may turn to the right hand, or to the left. 50 Then Laban
and Bethuel answered and said, The thing proceedeth from the Lord: we
cannot speak unto thee bad or good. 51 Behold, Rebekah is before
thee, take her, and go, and let her be thy master's son's wife, as the
Lord hath spoken. 52 And it came to pass, that, when Abraham's
servant heard their words, he worshipped the Lord, bowing himself to
the earth. 53 And the servant brought forth jewels of silver, and
jewels of gold, and raiment, and gave them to Rebekah: he gave also to
her brother and to her mother precious things.
We have here the making up of the marriage between Isaac and Rebekah.
It is related very largely and particularly, even to the minute
circumstances, which, we should think, might have been spared, while
other things of great moment and mystery (as the story of Melchizedek)
are related in few words. Thus God conceals that which is curious from
the wise and prudent, reveals to babes that which is common and level
to their capacity (Matt. xi. 25), and rules and saves the world by the
foolishness of preaching, 1 Cor. i. 21. Thus also we are directed to
take notice of God's providence in the little common occurrences of
human life, and in them also to exercise our own prudence and other
graces; for the scripture was not intended for the use of philosophers
and statesmen only, but to make us all wise and virtuous in the conduct
of ourselves and families. Here is,
I. The very kind reception given to Abraham's servant by Rebekah's
relations. Her brother Laban went to invite and conduct him in, but not
till he saw the ear-rings and the bracelets upon his sister's hands, v.
30. "O," thinks Laban, "here is a man that there is something to be got
by, a man that is rich and generous; we will be sure to bid him
welcome!" We know so much of Laban's character, by the following story,
as to think that he would not have been so free of his entertainment if
he had not hoped to be well paid for it, as he was, v. 53. Note, A
man's gift maketh room for him (Prov. xviii. 16), which way soever it
turneth, it prospereth, Prov. xvii. 8. 1. The invitation was kind: Come
in, thou blessed of the Lord, v. 31. They saw he was rich, and
therefore pronounced him blessed of the Lord; or, perhaps, because they
heard from Rebekah (v. 28) of the gracious words which proceeded out of
his mouth, they concluded him a good man, and therefore blessed of the
Lord. Note, Those that are blessed of God should be welcome to us. It
is good owning those whom God owns. 2. The entertainment was kind, v.
32, 33. Both the house and stable were well furnished, and Abraham's
servant was invited to the free use of both. Particular care was taken
of the camels; for a good man regardeth the life of his beast, Prov.
xii. 10. If the ox knows his owner to serve him, the owner should know
his ox to provide for him that which is fitting for him.
II. The full account which he gave them of his errand, and the court he
made to them for their consent respecting Rebekah. Observe,
1. How intent he was upon his business; though he had come off a
journey, and come to a good house, he would not eat, till he had told
his errand, v. 33. Note, The doing of our work, and the fulfilling of
our trusts, either for God or man, should be preferred by us before our
necessary food: it was our Saviour's meat and drink, John iv. 34.
2. How ingenious he was in the management of it; he approved himself,
in this matter, both a prudent man and a man of integrity, faithful to
his master by whom he was trusted, and just to those with whom he now
treated.
(1.) He gives a short account of the state of his master's family, v.
34-36. He was welcome before, but we may suppose him doubly welcome
when he said, I am Abraham's servant. Abraham's name, no doubt, was
well known among them and respected, and we might suppose them not
altogether ignorant of his state, for Abraham knew theirs, ch. xxii.
20-24. Two things he suggests, to recommend his proposal:--[1.] That
his master Abraham, through the blessing of God, had a very good
estate; and, [2.] That he had settled it all upon Isaac, for whom he
was now a suitor.
(2.) He tells them the charge his master had given him, to fetch a wife
for his son from among his kindred, with the reason of it, v. 37, 38.
Thus he insinuates a pleasing hint, that, though Abraham had removed to
a country at so great a distance, yet he still retained the remembrance
of his relations that he had left behind, and a respect for them. The
highest degrees of divine affection must not divest us of natural
affection. He likewise obviates an objection, That, if Isaac were
deserving, he needed not send so far off for a wife: why did he not
marry nearer home? "For a good reason," says he; "my master's son must
not match with a Canaanite." He further recommends his proposal, [1.]
From the faith his master had that it would succeed, v. 40. Abraham
took encouragement from the testimony of his conscience that he walked
before God in a regular course of holy living, and thence inferred that
God would prosper him; probably he refers to that covenant which God
had made with him (ch. xvii. 1), I am God, all-sufficient, walk before
me. Therefore, says he the God before whom I walk will send his angel.
Note, While we make conscience of our part of the covenant, we may take
the comfort of God's part of it; and we should learn to apply general
promises of particular cases, as there is occasion. [2.] From the care
he himself had taken to preserve their liberty of giving or refusing
their consent, as they should see cause, without incurring the guilt of
perjury (v. 39-41), which showed him, in general, to be a cautious man,
and particularly careful that their consent might not be forced, but be
either free or not at all.
(3.) He relates to them the wonderful concurrence of providences, to
countenance and further the proposal, plainly showing the finger of God
in it. [1.] He tells them how he had prayed for direction by a sign, v.
42-44. Note, It is good dealing with those who by prayer take God along
with them in their dealings. [2.] How God had answered his prayer in
the very letter of it. Though he did but speak in his heart (v. 45),
which perhaps he mentions, lest it should be suspected that Rebekah had
overheard his prayer and designedly humoured it. "No," says he, "I
spoke it in my heart, so that none heard it but God, to whom thought
are word, and from him the answer came," v. 46, 47. [3.] How he had
immediately acknowledged God's goodness to him therein, leading him, as
he here expresses it, in the right way. Note, God's way is always the
right way (Ps. cvii. 7), and those are well led whom he leads.
(4.) He fairly refers the matter to their consideration, and waits
their decision (v. 49): "If you will deal kindly and truly with my
master, well and good: if you will be sincerely kind, you will accept
the proposal, and I have what I came for; if not, do not hold me in
suspense." Note, Those who deal fairly have reason to expect fair
dealing.
(5.) They freely and cheerfully close with the proposal upon a very
good principle (v. 50): "The thing proceedeth from the Lord, Providence
smiles upon it, and we have nothing to say against it." They do not
object distance of place, Abraham's forsaking them, or his having no
land in possession, but personal estate only: they do not question the
truth of what this man said; but, [1.] They trust much to his
integrity. It were well if honesty did so universally prevail among men
that it might be as much an act of prudence as it is of good nature to
take a man's word. [2.] They trust more to God's providence, and
therefore by silence give consent, because it appears to be directed
and disposed by Infinite Wisdom. Note, A marriage is then likely to be
comfortable when it appears to proceed from the Lord.
(6.) Abraham's servant makes a thankful acknowledgment of the good
success he had met with, [1.] To God: He worshipped the Lord, v. 52.
Observe, First, As his good success went on, he went on to bless God.
Those that pray without ceasing should in every thing give thanks, and
own God in every step of mercy. Secondly, God sent his angel before
him, and so gave him success, v. 7, 40. But when he has the desired
success, he worships God, not the angel. Whatever benefit we have by
the ministration of angels, all the glory must be given to the Lord of
the angels, Rev. xxii. 9. [2.] He pays his respects to the family also,
and particularly to the bride, v. 53. He presented her, and her mother,
and brother, with many precious things, both to give a real proof of
his master's riches and generosity and in gratitude for their civility
to him, and further to ingratiate himself with them.
Rebekah's Departure. (b. c. 1857.)
54 And they did eat and drink, he and the men that were with him, and
tarried all night; and they rose up in the morning, and he said, Send
me away unto my master. 55 And her brother and her mother said, Let
the damsel abide with us a few days, at the least ten; after that she
shall go. 56 And he said unto them, Hinder me not, seeing the Lord
hath prospered my way; send me away that I may go to my master. 57
And they said, We will call the damsel, and enquire at her mouth. 58
And they called Rebekah, and said unto her, Wilt thou go with this man?
And she said, I will go. 59 And they sent away Rebekah their sister,
and her nurse, and Abraham's servant, and his men. 60 And they
blessed Rebekah, and said unto her, Thou art our sister, be thou the
mother of thousands of millions, and let thy seed possess the gate of
those which hate them. 61 And Rebekah arose, and her damsels, and
they rode upon the camels, and followed the man: and the servant took
Rebekah, and went his way.
Rebekah is here taking leave of her father's house; and 1. Abraham's
servant presses for a dismission. Though he and his company were very
welcome, and very cheerful there, yet he said, Send me away (v. 54),
and again, v. 56. He knew his master would expect him home with some
impatience; he had business to do at home which wanted him, and
therefore, as one that preferred his work before his pleasure, he was
for hastening home. Note, Lingering and loitering no way become a wise
and good man; when we have despatched our business abroad we must not
delay our return to our business at home, nor be longer from it than
needs must; for as a bird that wanders from her nest so is he that
wanders from his place, Prov. xxvii. 8. 2. Rebekah's relations, from
natural affection and according to the usual expression of kindness in
that case, solicit for her stay some time among them, v. 55. They could
not think of parting with her on a sudden, especially as she was about
the remove so far off and it was not likely that they would ever see
one another again: Let her stay a few days, at least ten, which makes
it as reasonable a request as the reading in the margin seems to make
it unreasonable, a year, or at least ten months. They had consented to
the marriage, and yet were loth to part with her. Note, It is an
instance of the vanity of this world that there is nothing in it so
agreeable but it has its alloy. Nulla est sincera voluptas--There is no
unmingled pleasure. They were pleased that they had matched a daughter
of their family so well, and yet, when it came to the last, it was with
great reluctance that they sent her away. 3. Rebekah herself determined
the matter. To her they appealed, as it was fit they should (v. 57):
Call the damsel (who had retired to her apartment with a modest
silence) and enquire at her mouth. Note, As children ought not to marry
without their parents' consent, so parents ought not to marry them
without their own. Before the matter is resolved on, "Ask at the
damsel's mouth;" she is a party principally concerned, and therefore
ought to be principally consulted. Rebekah consented, not only to go,
but to go immediately: I will go, v. 58. We may hope that the notice
she had taken of the servant's piety and devotion gave her such an idea
of the prevalence of religion and godliness in the family she was to go
to made her desirous to hasten thither, and willing to forget her own
people and her father's house, where religion had not so much the
ascendant. 4. Hereupon she is sent away with Abraham's servant; not, we
may suppose, the very next day after, but very quickly: her friends see
that she has a good heart on it, and so they dismiss her, (1.) With
suitable attendants--her nurse (v. 59), her damsels, v. 61. It seems,
then, that when she went to the well for water it was not because she
had not servants at command, but because she took a pleasure in works
of humble industry. Now that she was going among strangers, it was fit
she should take those with her with whom she was acquainted. Here is
nothing said of her portion. Her personal merits were a portion in her,
she needed none with her, nor did that ever come into the treaty of
marriage. (2.) With hearty good wishes: They blessed Rebekah, v. 60.
Note, When our relations are entering into a new condition, we ought by
prayer to recommend them to the blessing and grace of God. Now that she
was going to be a wife, they prayed that she might be a mother both of
a numerous and of a victorious progeny. Perhaps Abraham's servant had
told them of the promise God had lately made to his master, which it is
likely, Abraham acquainted his household with, that God would multiply
his seed as the stars of heaven, and that they should possess the gate
of their enemies (ch. xxii. 17), to which promise they had an eye in
this blessing, Be thou the mother of that seed.
Isaac's Marriage. (b. c. 1857.)
62 And Isaac came from the way of the well Lahai-roi; for he dwelt in
the south country. 63 And Isaac went out to meditate in the field at
the eventide: and he lifted up his eyes, and saw, and, behold, the
camels were coming. 64 And Rebekah lifted up her eyes, and when she
saw Isaac, she lighted off the camel. 65 For she had said unto the
servant, What man is this that walketh in the field to meet us? And the
servant had said, It is my master: therefore she took a veil, and
covered herself. 66 And the servant told Isaac all things that he had
done. 67 And Isaac brought her into his mother Sarah's tent, and took
Rebekah, and she became his wife; and he loved her: and Isaac was
comforted after his mother's death.
Isaac and Rebekah are, at length, happily brought together. Observe,
I. Isaac was well employed when he met Rebekah: He went out to
meditate, or pray, in the field, at the even-tide, v. 62, 63. Some
think he expected the return of his servants about this time, and went
out on purpose to meet them. But, it should seem, he went out on
another errand, to take the advantage of a silent evening and a
solitary field for meditation and prayer, those divine exercises by
which we converse with God and our own hearts. Note, 1. Holy souls love
retirement. It will do us good to be often left alone, walking alone
and sitting alone; and, if we have the art of improving solitude, we
shall find we are never less alone than when alone. 2. Meditation and
prayer ought to be both our business and our delight when we are alone;
while we have a God, a Christ, and a heaven, to acquaint ourselves
with, and to secure our interest in, we need not want matter either for
meditation or prayer, which, if they go together, will mutually
befriend each other. 3. Our walks in the field are then truly pleasant
when in them we apply ourselves to meditation and prayer. We there have
a free and open prospect of the heavens above us and the earth around
us, and the host and riches of both, by the view of which we should be
led to the contemplation of the Maker and owner of all. 4. The
exercises of devotion should be the refreshment and entertainment of
the evening, to relieve us from the fatigue occasioned by the care and
business of the day, and to prepare us for the repose and sleep of the
night. 5. Merciful providences are then doubly comfortable when they
find us well employed and in the way of our duty. Some think Isaac was
now praying for good success in this affair that was depending, and
meditating upon that which was proper to encourage his hope in God
concerning it; and now, when he sets himself, as it were, upon his
watch-tower, to see what God would answer him, as the prophet (Hab. ii.
1), he sees the camels coming. Sometimes God sends in the mercy prayed
for immediately, Acts xii. 12.
II. Rebekah behaved herself very becomingly, when she met Isaac:
understanding who he was, she alighted off her camel (v. 64), and took
a veil, and covered herself (v. 65), in token of humility, modesty, and
subjection. She did not reproach Isaac for not coming himself to fetch
her, or, at least, to meet her a day's journey or two, did not complain
of the tediousness of her journey, or the difficulty of leaving her
relations, to come into a strange place; but, having seen Providence
going before her in the affair, she accommodates herself with
cheerfulness to her new relation. Those that by faith are espoused to
Christ, and would be presented as chaste virgins to him, must, in
conformity to his example, humble themselves, as Rebekah, who alighted
when she saw Isaac on foot, and must put themselves into subjection to
him who is their head (Eph. v. 24), as Rebekah, signifying it by the
veil she put on, 1 Cor. xi. 10.
III. They were brought together (probably after some further
acquaintance), to their mutual comfort, v. 67. Observe here, 1. What an
affectionate son he was to his mother: it was about three years since
her death, and yet he was not, till now, comforted concerning it; the
wound which that affliction gave to his tender spirit bled so long, and
was never healed till God brought him into this new relation. Thus
crosses and comforts are balances to each other (Eccl. vii. 14), and
help to keep the scale even. 2. What an affectionate husband he was to
his wife. Note, Those that have approved themselves well in one
relation, it may be hoped, will do so in another: She became his wife,
and he loved her; there was all the reason in the world why he should,
for so ought men to love their wives even as themselves. The duty of
the relation is then done, and the comfort of the relation is then
enjoyed, when mutual love governs; for there the Lord commands the
blessing.
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G E N E S I S
CHAP. XXV.
The sacred historian, in this chapter, I. Takes his leave of Abraham,
with an account, 1. Of his children by another wife, ver. 1-4. 2. Of
his last will and testament, ver. 5, 6. 3. Of his age, death, and
burial, ver. 7-10. II. He takes his leave of Ishmael, with a short
account, 1. Of his children, ver. 12-16. 2. Of his age and death, ver.
17, 18. III. He enters upon the history of Isaac. 1. His prosperity,
ver. 11. 2. The conception and birth of his two sons, with the oracle
of God concerning them, ver. 19-26. 3. Their different characters, ver.
27, 28. 4. Esau's selling his birthright to Jacob, ver. 29-34.
Abraham's Death. (b. c. 1822.)
1 Then again Abraham took a wife, and her name was Keturah. 2 And she
bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and
Shuah. 3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan
were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian;
Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the
children of Keturah. 5 And Abraham gave all that he had unto Isaac.
6 But unto the sons of the concubines, which Abraham had, Abraham gave
gifts, and sent them away from Isaac his son, while he yet lived,
eastward, unto the east country. 7 And these are the days of the
years of Abraham's life which he lived, an hundred threescore and
fifteen years. 8 Then Abraham gave up the ghost, and died in a good
old age, an old man, and full of years; and was gathered to his people.
9 And his sons Isaac and Ishmael buried him in the cave of Machpelah,
in the field of Ephron the son of Zohar the Hittite, which is before
Mamre; 10 The field which Abraham purchased of the sons of Heth:
there was Abraham buried, and Sarah his wife.
Abraham lived, after the marriage of Isaac, thirty-five years, and all
that is recorded concerning him during the time lies here in a very few
verses. We hear no more of God's extraordinary appearances to him or
trials of him; for all the days, even of the best and greatest saints,
are not eminent days, some slide on silently, and neither come nor go
with observation; such were these last days of Abraham. We have here,
I. An account of his children by Keturah, another wife whom he married
after the death of Sarah. He had buried Sarah and married Isaac, the
two dear companions of his life, and was now solitary. He wanted a
nurse, his family wanted a governess, and it was not good for him to be
thus alone. He therefore marries Keturah, probably the chief of his
maid-servants, born in his house or bought with money. Marriage is not
forbidden to old age. By her he had six sons, in whom the promise made
to Abraham concerning the great increase of his posterity was in part
fulfilled, which, it is likely, he had an eye to this marriage. The
strength he received by the promise still remained in him, to show how
much the virtue of the promise exceeds the power of nature.
II. The disposition which Abraham made of his estate, v. 5, 6. After
the birth of these sons, he set his house in order, with prudence and
justice. 1. He made Isaac his heir, as he was bound to do, in justice
to Sarah his first and principal wife, and to Rebekah who married Isaac
upon the assurance of it, ch. xxiv. 36. In this all, which he settled
upon Isaac, are perhaps included the promise of the land of Canaan, and
the entail of the covenant. Or, God having already made him the heir of
the promise, Abraham therefore made him heir of his estate. Our
affection and gifts should attend God's. 2. He gave portions to the
rest of his children, both to Ishmael, though at first he was sent
empty away, and to his sons by Keturah. It was justice to provide for
them; parents that do not imitate him in this are worse than infidels.
It was prudence to settle them in places distant from Isaac, that they
might not pretend to divide the inheritance with him, nor be in any way
a care or expense to him. Observe, He did this while he yet lived, lest
it should not be done, or not so well done, afterwards. Note, In many
cases it is wisdom for men to make their own hands their executors, and
what they find to do to do it while they live, as far as they can.
These sons of the concubines were sent into the country that lay east
from Canaan, and their posterity were called the children of the east,
famous for their numbers, Judg. vi. 5, 33. Their great increase was the
fruit of the promise made to Abraham, that God would multiply his seed.
God, in dispensing his blessings, does as Abraham did; common blessings
he gives to the children of this world, as to the sons of the
bond-woman, but covenant-blessings he reserves for the heirs of
promise. All that he has is theirs, for they are his Isaacs, from whom
the rest shall be for ever separated.
III. The age and death of Abraham, v. 7, 8. He lived 175 years, just
100 years after he came to Canaan; so long he was a sojourner in a
strange country. Though he lived long and lived well, though he did
good and could ill be spared, yet he died at last. Observe how his
death is here described. 1. He gave up the ghost. His life was not
extorted from him, but he cheerfully resigned it; into the hands of the
Father of spirits he committed his spirit. 2. He died in a good old
age, an old man; so God had promised him. His death was his discharge
from the burdens of his age: an old man would not so live always. It
was also the crown of the glory of his old age. 3. He was full of
years, or full of life (as it might be supplied), including all the
conveniences and comforts of life. He did not live till the world was
weary of him, but till he was weary of the world; he had had enough of
it, and desired no more. Vixi quantum satis est--I have lived long
enough. A good man, though he should not die old, dies full of days,
satisfied with living here, and longing to live in a better place. 4.
He was gathered to his people. His body was gathered to the
congregation of the dead, and his soul to the congregation of the
blessed. Note, Death gathers us to our people. Those that are our
people while we live, whether the people of God or the children of this
world, are the people to whom death will gather us.
IV. His burial, v. 9, 10. Here is nothing recorded of the pomp or
ceremony of his funeral; only we are told, 1. Who buried him: His sons
Isaac and Ishmael. It was the last office of respect they had to pay to
their good father. Some distance there had formerly been between Isaac
and Ishmael; but it seems either that Abraham had himself brought them
together while he lived, or at least that his death reconciled them. 2.
Where they buried him: in his own burying-place, which he had
purchased, and in which he had buried Sarah. Note, Those that in life
have been very dear to each other may not only innocently, but
laudably, desire to be buried together, that in their deaths they may
not be divided, and in token of their hopes of rising together.
Genealogy of Ishmael. (b. c. 1822.)
11 And it came to pass after the death of Abraham, that God blessed his
son Isaac; and Isaac dwelt by the well Lahai-roi. 12 Now these are
the generations of Ishmael, Abraham's son, whom Hagar the Egyptian,
Sarah's handmaid, bare unto Abraham: 13 And these are the names of
the sons of Ishmael, by their names, according to their generations:
the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
14 And Mishma, and Dumah, and Massa, 15 Hadar, and Tema, Jetur,
Naphish, and Kedemah: 16 These are the sons of Ishmael, and these are
their names, by their towns, and by their castles; twelve princes
according to their nations. 17 And these are the years of the life of
Ishmael, an hundred and thirty and seven years: and he gave up the
ghost and died; and was gathered unto his people. 18 And they dwelt
from Havilah unto Shur, that is before Egypt, as thou goest toward
Assyria: and he died in the presence of all his brethren.
Immediately after the account of Abraham's death, Moses begins the
story of Isaac (v. 11), and tells us where he dwelt and how remarkably
God blessed him. Note, The blessing of Abraham did not die with him,
but survived to all the children of the promise. But he presently
digresses from the story of Isaac, to give a short account of Ishmael,
forasmuch as he also was a son of Abraham, and God had made some
promises concerning him, which it was requisite we should know the
accomplishment of. Observe here what is said, 1. Concerning his
children. He had twelve sons, twelve princes they are called (v. 16),
heads of families, which in process of time became nations, distinct
tribes, numerous and very considerable. They peopled a very large
continent, that lay between Egypt and Assyria, called Arabia. The names
of his twelve sons are recorded. Midian and Kedar we often read of in
scripture. And some very good expositors have taken notice of the
signification of those three names which are put together (v. 14), as
containing good advice to us all, Mishma, Dumah, and Massa, that is,
hear, keep silence, and bear; we have them together in the same order,
Jam. i:19, Be swift to hear, slow to speak, slow to wrath. The
posterity of Ishmael had not only tents in the fields, wherein they
grew rich in times of peace; but they had towns and castles (v. 16),
wherein they fortified themselves in time of war. Now the number and
strength of this family were the fruit of the promise made to Hagar
concerning Ishmael (ch. xvi. 10), and to Abraham, ch. xvii. 20 and xxi.
13. Note, Many that are strangers to the covenants of promise are yet
blessed with outward prosperity for the sake of their godly ancestors.
Wealth and riches shall be in their house. 2. Concerning himself. Here
is an account of his age: He lived 137 years (v. 17) which is recorded
to show the efficacy of Abraham's prayer for him (ch. xvii. 18), O that
Ishmael might live before thee! Here is also an account of his death;
he too was gathered to his people; but it is not said that he was full
of days, though he lived to so great an age: he was not so weary of the
world, nor so willing to leave it, as his good father was. Those words,
he fell in the presence of all his brethren, whether they mean, as we
take them, he died, or, as others, his lot fell, are designed to show
the fulfilling of that word to Hagar (ch. xvi. 12), He shall dwell in
the presence of all his brethren, that is, he shall flourish and be
eminent among them, and shall hold his own to the last. Or he died with
his friends about him, which is comfortable.
Birth of Esau and Jacob. (b. c. 1837.)
19 And these are the generations of Isaac, Abraham's son: Abraham begat
Isaac: 20 And Isaac was forty years old when he took Rebekah to wife,
the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban
the Syrian. 21 And Isaac intreated the Lord for his wife, because she
was barren: and the Lord was intreated of him, and Rebekah his wife
conceived. 22 And the children struggled together within her; and she
said, If it be so, why am I thus? And she went to enquire of the Lord.
23 And the Lord said unto her, Two nations are in thy womb, and two
manner of people shall be separated from thy bowels; and the one people
shall be stronger than the other people; and the elder shall serve the
younger. 24 And when her days to be delivered were fulfilled, behold,
there were twins in her womb. 25 And the first came out red, all over
like a hairy garment; and they called his name Esau. 26 And after
that came his brother out, and his hand took hold on Esau's heel; and
his name was called Jacob: and Isaac was threescore years old when she
bare them. 27 And the boys grew: and Esau was a cunning hunter, a man
of the field; and Jacob was a plain man, dwelling in tents. 28 And
Isaac loved Esau, because he did eat of his venison: but Rebekah loved
Jacob.
We have here an account of the birth of Jacob and Esau, the twin sons
of Isaac and Rebekah: their entrance into the world was (which is not
usual) one of the most considerable parts of their story; nor is much
related concerning Isaac but what had reference to his father while he
lived and to his sons afterwards. For Isaac seems not to have been a
man of action, nor much tried, but to have spent his days in quietness
and silence. Now concerning Jacob and Esau we are here told,
I. That they were prayed for. Their parents, after they had been long
childless, obtained them by prayer, v. 20, 21. Isaac was forty years
old when he was married; though he was an only son, and the person from
whom the promised seed was to come, yet he made no haste to marry. He
was sixty years old when his sons were born (v. 26), so that, after he
was married, he had no child for twenty years. Note, Though the
accomplishment of God's promise is always sure, yet it is often slow,
and seems to be crossed and contradicted by Providence, that the faith
of believers may be tried, their patience exercised, and mercies long
waited for may be the more welcome when they come. While this mercy was
delayed, Isaac did not approach to a handmaid's bed, as Abraham had
done, and Jacob afterwards; for he loved Rebekah, ch. xxiv. 67. But, 1.
He prayed: he entreated the Lord for his wife. Though God had promised
to multiply his family, he prayed for its increase; for God's promises
must not supersede, but encourage, our prayers, and be improved as the
ground of our faith. Though he had prayed for this mercy very often,
and had continued his supplication many years, and it was not granted,
yet he did not leave off praying for it; for men ought always to pray,
and not to faint (Luke xviii. 1), to pray without ceasing, and knock
till the door be opened, He prayed for his wife; some read it with his
wife. Note, Husbands and wives should pray together, which is intimated
in the apostle's caution, that their prayers be not hindered, 1 Pet.
iii. 7. The Jews have a tradition that Isaac, at length, took his wife
with him to mount Moriah, where God had promised that he would multiply
Abraham's seed (ch. xxii. 17), and there, in his prayer with her and
for her, pleaded the promise made in that very place. 2. God heard his
prayer, and was entreated of him. Note, Children are the gift of God.
Those that continue instant in prayer, as Isaac did, shall find, at
last, that they did not seek in vain, Isa. xlv. 19.
II. That they were prophesied of before they were born, and great
mysteries were wrapped up in the prophecies which went before of them,
v. 22, 23. Long had Isaac prayed for a son; and now his wife is with
child of two, to recompense him for his long waiting. Thus God often
outdoes our prayers, and gives more than we are able to ask or think.
Now Rebekah being with child of these two sons, observe here,
1. How she was perplexed in her mind concerning her present case: The
children struggled together within her. The commotion she felt was
altogether extraordinary and made her very uneasy. Whether she was
apprehensive that the birth would be her death, or whether she was
weary of the intestine tumult, or whether she suspected it to be an ill
omen, it seems she was ready to wish that either she had not been with
child or that she might die immediately, and not bring forth such a
struggling brood: If it be so, or, since it is so, Why am I thus?
Before, the want of children was her trouble, now, the struggle of the
children is no less so. Note, (1.) The comforts we are most desirous of
are sometimes found to bring along with them more occasion of trouble
and uneasiness that we thought of; vanity being written upon all things
under the sun, God thus teaches us to read it. (2.) We are too apt to
be discontented with our comforts, because of the uneasiness that
attends them. We know not when we are pleased; we know neither how to
want nor how to abound. This struggle between Jacob and Esau in the
womb represents the struggle that is maintained between the kingdom of
God and the kingdom of Satan, [1.] In the world. The seed of the woman
and the seed of the serpent have been contending ever since the enmity
was put between them (ch. iii. 15), and this has occasioned a constant
uneasiness among men. Christ himself came to send fire on earth, and
this division, Luke xii. 49, 51. But let not this be offence to us. A
holy war is better than the peace of the devil's palace. [2.] In the
hearts of believers. No sooner is Christ formed in the soul than
immediately there begins a conflict between the flesh and spirit, Gal.
v. 17. The stream is not turned without a mighty struggle, which yet
ought not to discourage us. It is better to have a conflict with sin
than tamely to submit to it.
2. What course she took for her relief: She went to enquire of the
Lord. Some think Melchizedek was now consulted as an oracle, or perhaps
some Urim or Teraphim were now used to enquire of God by, as afterwards
in the breast-plate of judgment. Note, The word and prayer, by both
which we now enquire of the Lord, give great relief to those that are
upon any account perplexed. It is a great relief to the mind to spread
our case before the Lord, and ask counsel at his mouth. Go into the
sanctuary, Ps. lxxiii. 17.
3. The information given her, upon her enquiry, which expounded the
mystery: Two nations are in thy womb, v. 23. She was now pregnant, not
only with two children, but two nations, which should not only in their
manners and dispositions greatly differ from each other, but in their
interests clash and contend with each other; and the issue of the
contest should be that the elder should serve the younger, which was
fulfilled in the subjection of the Edomites, for many ages, to the
house of David, till they revolted, 2 Chron. xxi. 8. Observe here, (1.)
God is a free agent in dispensing his grace; it is his prerogative to
make a difference between those who have not as yet themselves done
either good or evil. This the apostle infers hence, Rom. ix. 12. (2.)
In the struggle between grace and corruption in the soul, grace, the
younger, shall certainly get the upper hand at last.
III. That when they were born there was a great difference between
them, which served to confirm what had been foretold (v. 23), was
presage of the accomplishment of it, and served greatly to illustrate
the type.
1. There was a great difference in their bodies, v. 25. Esau, when he
was born, was rough and hairy, as if he had been already a grown man,
whence he had his name Esau, made, reared already. This was an
indication of a very strong constitution, and gave cause to expect that
he would be a very robust, daring, active man. But Jacob was smooth and
tender as other children. Note, (1.) The difference of men's
capacities, and consequently of their condition in the world, arises
very much from the difference of their natural constitution; some are
plainly designed by nature for activity and honour, others as
manifestly marked for obscurity. This instance of the divine
sovereignty in the kingdom of providence may perhaps help to reconcile
us to the doctrine of the divine sovereignty in the kingdom of grace.
(2.) It is God's usual way to choose the weak things of the world, and
to pass by the mighty, 1 Cor. i. 26, 27.
2. There was a manifest contest in their births. Esau, the stronger,
came forth first; but Jacob's hand took hold of his heel, v. 26. This
signified, (1.) Jacob's pursuit of the birthright and blessing; from
the first, he reached forth to catch hold of it, and, if possible, to
prevent his brother. (2.) His prevailing for it at last, that, in
process of time, he should undermine his brother, and gain his point.
This passage is referred to (Hos. xii. 8), and hence he had his name,
Jacob, a supplanter.
3. They were very unlike in the temper of their minds, and the way of
living they chose, v. 27. They soon appeared to be of very different
dispositions. (1.) Esau was a man for this world. He was a man addicted
to his sports, for he was a hunter; and a man who knew how to live by
his wits, for he was a cunning hunter. Recreation was his business; he
studied the art of it, and spent all his time in it. He never loved a
book, nor cared for being within doors; but he was a man of the field,
like Nimrod and Ishmael, all for the game, and never well but when he
was upon the stretch in pursuit of it: in short, he set up for a
gentleman and a soldier. (2.) Jacob was a man for the other world. He
was not cut out for a statesman, nor did he affect to look great, but
he was a plain man, dwelling in tents, an honest man that always meant
well, and dealt fairly, that preferred the true delights of solitude
and retirement to all the pretended pleasure of busy noisy sports: he
dwelt in tents, [1.] As a shepherd. He was attached to that safe and
silent employment of keeping sheep, to which also he bred up his
children, ch. xlvi. 34. Or, [2.] As a student. He frequented the tents
of Melchizedek, or Heber, as some understand it, to be taught by them
divine things. And this was that son of Isaac on whom the covenant was
entailed.
4. Their interest in the affections of their parents was likewise
different. They had but these two children, and, it seems, one was the
father's darling and the other the mother's, v. 28. (1.) Isaac, though
he was not a stirring man himself (for when he went into the fields he
went to meditate and pray, not to hunt), yet loved to have his son
active. Esau knew how to please him, and showed a great respect for
him, by treating him often with venison, which gained him the
affections of the good old man, and won upon him more than one would
have thought. (2.) Rebekah was mindful of the oracle of God, which had
given the preference to Jacob, and therefore she preferred him in her
love. And, if it be lawful for parents to make a difference between
their children upon any account, doubtless Rebekah was in the right,
that loved him whom God loved.
Esau Sells His Birthright. (b. c. 1805.)
29 And Jacob sod pottage: and Esau came from the field, and he was
faint: 30 And Esau said to Jacob, Feed me, I pray thee, with that
same red pottage; for I am faint: therefore was his name called Edom.
31 And Jacob said, Sell me this day thy birthright. 32 And Esau said,
Behold, I am at the point to die: and what profit shall this birthright
do to me? 33 And Jacob said, Swear to me this day; and he sware unto
him: and he sold his birthright unto Jacob. 34 Then Jacob gave Esau
bread and pottage of lentiles; and he did eat and drink, and rose up,
and went his way: thus Esau despised his birthright.
We have here a bargain made between Jacob and Esau about the
birthright, which was Esau's by providence but Jacob's by promise. It
was a spiritual privilege, including the excellency of dignity and the
excellency of power, as well as the double portion, ch. xlix. 3. It
seemed to be such a birthright as had then the blessing annexed to it,
and the entail of the promise. Now see,
I. Jacob's pious desire of the birthright, which yet he sought to
obtain by indirect courses, not agreeable to his character as a plain
man. It was not out of pride or ambition that he coveted the
birthright, but with an eye to spiritual blessings, which he had got
well acquainted with in his tents, while Esau had lost the scent of
them in the field. For this he is to be commended, that he coveted
earnestly the best gifts; yet in this he cannot be justified, that he
took advantage of his brother's necessity to make him a very hard
bargain (v. 31): Sell me this day thy birthright. Probably there had
formerly been some communication between them about this matter, and
then it was not so great a surprise upon Esau as here it seems to be;
and, it may be, Esau had sometimes spoken slightly of the birthright
and its appurtenances, which encouraged Jacob to make this proposal to
him. And, if so, Jacob is, in some measure, excusable in what he did to
gain his point. Note, Plain men that have their conversation in
simplicity and godly sincerity, and without worldly wisdom, are often
found wisest of all for their souls and eternity. Those are wise indeed
that are wise for another world. Jacob's wisdom appeared in two
things:--1. He chose the fittest time, took the opportunity when it
offered itself, and did not let it slip. 2. Having made the bargain, he
made it sure, and got it confirmed by Esau's oath: Swear to me this
day, v. 33. He took Esau when he was in the mind, and would not leave
him a power of revocation. In a case of this nature, it is good to be
sure.
II. Esau's profane contempt of the birthright, and the foolish sale he
made of it. He is called profane Esau for it (Heb. xii. 16), because
for one morsel of meat he sold his birthright, as dear a morsel as ever
was eaten since the forbidden fruit; and he lived to regret it when it
was too late. Never was there such a foolish bargain as this which Esau
now made; and yet he valued himself upon his policy, and had the
reputation of a cunning man, and perhaps had often bantered his brother
Jacob as a weak and simple man. Note, There are those that are
penny-wise and pound-foolish, cunning hunters that can out-wit others
and draw them into their snares, and yet are themselves imposed upon by
Satan's wiles and led captive by him at his will. Again, God often
chooses the foolish things of the world, by them to confound the wise.
Plain Jacob makes a fool of cunning Esau. Observe the instances of
Esau's folly.
1. His appetite was very strong, v. 29, 30. Poor Jacob had got some
bread and pottage (v. 29) for his dinner, and was sitting down to it
contentedly enough, without venison, when Esau came from hunting,
hungry and weary, and perhaps had caught nothing. And now Jacob's
pottage pleased his eye better than ever his game had done. Give me
(says he) some of that red, that red, as it is in the original; it
suited his own colour (v. 25), and, in reproach to him for this, he was
ever afterwards called Edom, red. Nay, it should seem, he was so faint
that he could not feed himself, nor had he a servant at hand to help
him, but entreats his brother to feed him. Note, (1.) Those that addict
themselves to sport weary themselves for very vanity, Hab. ii. 13. They
might do the most needful business, and gain the greatest advantages,
with half the pains they take, and half the perils they run into, in
pursuit of their foolish pleasures. (2.) Those that work with quietness
are more constantly and comfortably provided for than those that hunt
with noise: bread is not always to the wise, but those that trust in
the Lord and do good, verily they shall be fed, fed with daily bread;
not as Esau, sometimes feasting and sometimes fainting. (3.) The
gratifying of the sensual appetite is that which ruins thousands of
precious souls: surely, if Esau was hungry and faint, he might have got
a meal's meat cheaper than at the expense of his birthright; but he was
unaccountably fond of the colour of this pottage, and could not deny
himself the satisfaction of a mess of it, whatever it cost him. Never
better can come of it, when men's hearts walk after their eyes (Job
xxxi. 7), and when they serve their own bellies: therefore look not
thou upon the wine, or, as Esau, upon the pottage, when it is red, when
it gives that colour in the cup, in the dish, which is most inviting,
Prov. xxiii. 31. If we use ourselves to deny ourselves, we break the
forces of most temptations.
2. His reasoning was very weak (v. 32): Behold, I am at the point to
die; and, if he were, would nothing serve to keep him alive but this
pottage? If the famine were now in the land (ch. xxvi. 1), as Dr.
Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so
bad a house-keeper, but that he might have been supplied with food
convenient, other ways, and might have saved his birthright: but his
appetite has the mastery of him; he is in a longing condition, nothing
will please him but this red this red pottage, and, to palliate his
desire, he pretends he is at the point to die. If it had been so, was
it not better for him to die in honour than to live in disgrace, to die
under a blessing than to live under a curse? The birthright was typical
of spiritual privileges, those of the church of the first-born. Esau
was now tried how he would value them, and he shows himself sensible
only of present grievances; may he but get relief against them, he
cares not for his birthright. Better principled was Naboth, who would
lose his life rather than sell his vineyard, because his part in the
earthly Canaan signified his part in the heavenly, 1 Kings xxi. 3. (1.)
If we look on Esau's birthright as only a temporal advantage, what he
said had something of truth in it, namely, that our worldly enjoyments,
even those we are most fond of, will stand us in no stead in a dying
hour (Ps. xlix. 6-8); they will not put by the stroke of death, nor
ease the pangs nor remove the sting: yet Esau, who set up for a
gentleman, should have had a greater and more noble spirit than to sell
even such an honour so cheaply. (2.) But, being of a spiritual nature,
his undervaluing it was the greatest profaneness imaginable. Note, It
is egregious folly to part with our interest in God, and Christ, and
heaven, for the riches, honours, and pleasures, of this world, as bad a
bargain as his that sold a birthright for a dish of broth.
3. Repentance was hidden from his eyes (v. 34): He did eat and drink,
pleased his palate, satisfied his cravings, congratulated himself on
the good meal's meat he had had, and then carelessly rose up and went
his way, without any serious reflections upon the bad bargain he had
made, or any show of regret. Thus Esau despised his birthright; he used
no means at all to get the bargain revoked, made no appeal to his
father about it, nor proposed to his brother to compound the matter;
but the bargain which his necessity had made (supposing it were so) his
profaneness confirmed ex post facto--after the deed; and by his
subsequent neglect and contempt he did, as it were, acknowledge a fine,
and by justifying himself in what he had done he put the bargain past
recall. Note, People are ruined, not so much by doing what is amiss, as
by doing it and not repenting of it, doing it and standing to it.
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G E N E S I S
CHAP. XXVI.
In this chapter we have, I. Isaac in adversity, by reason of a famine
in the land, which, 1. Obliges him to change his quarters, ver. 1. But,
2. God visits him with direction and comfort, ver. 2-5. 3. He foolishly
denies his wife, being in distress and is reproved for it by Abimelech,
ver. 6-11. II. Isaac in prosperity, by the blessing of God upon him,
ver. 12-14. And, 1. The Philistines were envious at him, ver. 14-17. 2.
He continued industrious in his business, ver. 18-23. 3. God appeared
to him, and encouraged him, and he devoutly acknowledged God, ver. 24,
25. 4. The Philistines, at length, made court to him, and made a
covenant with him, ver. 26-33. 5. The disagreeable marriage of his son
Esau was an alloy to the comfort of his prosperity, ver. 34, 35.
Removal of Isaac to Gerar. (b. c. 1804.)
1 And there was a famine in the land, beside the first famine that was
in the days of Abraham. And Isaac went unto Abimelech king of the
Philistines unto Gerar. 2 And the Lord appeared unto him, and said,
Go not down into Egypt; dwell in the land which I shall tell thee of:
3 Sojourn in this land, and I will be with thee, and will bless thee;
for unto thee, and unto thy seed, I will give all these countries, and
I will perform the oath which I sware unto Abraham thy father; 4 And
I will make thy seed to multiply as the stars of heaven, and will give
unto thy seed all these countries; and in thy seed shall all the
nations of the earth be blessed; 5 Because that Abraham obeyed my
voice, and kept my charge, my commandments, my statutes, and my laws.
Here, I. God tried Isaac by his providence. Isaac had been trained up
in a believing dependence upon the divine grant of the land of Canaan
to him and his heirs; yet now there is a famine in the land, v. 1. What
shall he think of the promise when the promised land will not find him
bread? Is such a grant worth accepting, upon such terms, and after so
long a time? Yes, Isaac will still cleave to the covenant; and the less
valuable Canaan in itself seems to be the better he is taught to value
it, 1. As a token of God's everlasting kindness to him; and, 2. As a
type of heaven's everlasting blessedness. Note, The intrinsic worth of
God's promises cannot be lessened in a believer's eye by any cross
providences.
II. He directed him under this trial by his word. Isaac finds himself
straitened by the scarcity of provisions. Somewhere he must go for
supply; it should seem, he set out for Egypt, whither his father went
in the like strait, but he takes Gerar in his way, full of thoughts, no
doubt, which way he had best steer his course, till God graciously
appeared to him, and determined him, abundantly to his satisfaction. 1.
God bade him stay where he was, and not go down into Egypt: Sojourn in
this land, v. 2, 3. There was a famine in Jacob's days, and God bade
him go down into Egypt (ch. xlvi. 3, 4), a famine in Isaac's days, and
God bade him not to go down, a famine in Abraham's days, and God left
him to his liberty, directing him neither way. This variety in the
divine procedure (considering that Egypt was always a place of trial
and exercise to God's people) some ground upon the different characters
of these three patriarchs. Abraham was a man of very high attainments,
and intimate communion with God; and to him all places and conditions
were alike. Isaac was a very good man, but not cut out for hardship;
therefore he is forbidden to go to Egypt. Jacob was inured to
difficulties, strong and patient; and therefore he must go down into
Egypt, that the trial of his faith might be to praise, and honour, and
glory. Thus God proportions his people's trials to their strength. 2.
He promised to be with him, and bless him, v. 3. As we may go any where
with comfort when God's blessing goes with us, so we may stay any where
contentedly if that blessing rest upon us. 3. He renewed the covenant
with him, which had so often been made with Abraham, repeating and
ratifying the promises of the land of Canaan, a numerous issue, and the
Messiah, v. 3, 4. Note, Those that must live by faith have need often
to review, and repeat to themselves, the promises they are to live
upon, especially when they are called to any instance of suffering or
self-denial. 4. He recommended to him the good example of his father's
obedience, as that which had preserved the entail of the covenant in
his family (v. 5): "Abraham obeyed my voice; do thou do so too, and the
promise shall be sure to thee." Abraham's obedience is here celebrated,
to his honour; for by it he obtained a good report both with God and
men. A great variety of words is here used to express the divine will,
to which Abraham was obedient (my voice, my charge, my commandments, my
statutes, and my laws), which may intimate that Abraham's obedience was
universal; he obeyed the original laws of nature, the revealed laws of
divine worship, particularly that of circumcision, and all the
extraordinary precepts God gave him, as that of quitting his country,
and that (which some think is more especially referred to) of the
offering up of his son, which Isaac himself had reason enough to
remember. Note, Those only shall have the benefit and comfort of God's
covenant with their godly parents that tread in the steps of their
obedience.
Isaac's Denial of His Wife. (b. c. 1840.)
6 And Isaac dwelt in Gerar: 7 And the men of the place asked him of
his wife; and he said, She is my sister: for he feared to say, She is
my wife; lest, said he, the men of the place should kill me for
Rebekah; because she was fair to look upon. 8 And it came to pass,
when he had been there a long time, that Abimelech king of the
Philistines looked out at a window, and saw, and, behold, Isaac was
sporting with Rebekah his wife. 9 And Abimelech called Isaac, and
said, Behold, of a surety she is thy wife: and how saidst thou, She is
my sister? And Isaac said unto him, Because I said, Lest I die for her.
10 And Abimelech said, What is this thou hast done unto us? one of
the people might lightly have lain with thy wife, and thou shouldest
have brought guiltiness upon us. 11 And Abimelech charged all his
people, saying, He that toucheth this man or his wife shall surely be
put to death.
Isaac had now laid aside all thoughts of going to Egypt, and, in
obedience to the heavenly vision, sets up his staff in Gerar, the
country in which he was born (v. 6), yet there he enters into
temptation, the same temptation that his good father had been once and
again surprised and overcome by, namely, to deny his wife, and to give
out that she was his sister. Observe,
I. How he sinned, v. 7. Because his wife was handsome, he fancied the
Philistines would find some way or other to take him off, that some of
them might marry her; and therefore she must pass for his sister. It is
an unaccountable thing that both these great and good men should be
guilty of so strange a piece of dissimulation, by which they so much
exposed both their own and their wives' reputation. But we see, 1. That
very good men have sometimes been guilty of very great faults and
follies. Let those therefore that stand take heed lest they fall, and
those that have fallen not despair of being helped up again. 2. That
there is an aptness in us to imitate even the weaknesses and
infirmities of those we have a value for. We have need therefore to
keep our foot, lest, while we aim to tread in the steps of good men, we
sometimes tread in their by-steps.
II. How he was detected, and the cheat discovered, by the king himself.
Abimelech (not the same that was in Abraham's days, ch. 20, for this
was nearly 100 years after that, but this was the common name of the
Philistine kings, as Cæsar of the Roman emperors) saw Isaac more
familiar and pleasant with Rebekah than he knew he would be with his
sister (v. 8): he saw him sporting with her, or laughing; it is the
same word with that from which Isaac had his name. He was rejoicing
with the wife of his youth, Prov. v. 18. It becomes those in that
relation to be pleasant with one another, as those that are pleased
with one another. Nowhere may a man more allow himself to be innocently
merry than with his own wife and children. Abimelech charged him with
the fraud (v. 9), showed him how frivolous his excuse was and what
might have been the bad consequences of it (v. 10), and then, to
convince him how groundless and unjust his jealousy of them was, took
him and his family under his particular protection, forbidding any
injury to be done to him or his wife upon pain of death, v. 11. Note,
1. A lying tongue is but for a moment. Truth is the daughter of time;
and, in time, it will out. 2. One sin is often the inlet to many, and
therefore the beginnings of sin ought to be avoided. 3. The sins of
professors shame them before those that are without. 4. God can make
those that are incensed against his people, though there may be some
colour of cause for it, to know that it is at their peril if they do
them any hurt. See Ps. cv. 14, 15.
Isaac's Removal to Beersheba. (b. c. 1804.)
12 Then Isaac sowed in that land, and received in the same year an
hundredfold: and the Lord blessed him: 13 And the man waxed great,
and went forward, and grew until he became very great: 14 For he had
possession of flocks, and possession of herds, and great store of
servants: and the Philistines envied him. 15 For all the wells which
his father's servants had digged in the days of Abraham his father, the
Philistines had stopped them, and filled them with earth. 16 And
Abimelech said unto Isaac, Go from us; for thou art much mightier than
we. 17 And Isaac departed thence, and pitched his tent in the valley
of Gerar, and dwelt there. 18 And Isaac digged again the wells of
water, which they had digged in the days of Abraham his father; for the
Philistines had stopped them after the death of Abraham: and he called
their names after the names by which his father had called them. 19
And Isaac's servants digged in the valley, and found there a well of
springing water. 20 And the herdmen of Gerar did strive with Isaac's
herdmen, saying, The water is ours: and he called the name of the well
Esek; because they strove with him. 21 And they digged another well,
and strove for that also: and he called the name of it Sitnah. 22 And
he removed from thence, and digged another well; and for that they
strove not: and he called the name of it Rehoboth; and he said, For now
the Lord hath made room for us, and we shall be fruitful in the land.
23 And he went up from thence to Beer-sheba. 24 And the Lord appeared
unto him the same night, and said, I am the God of Abraham thy father:
fear not, for I am with thee, and will bless thee, and multiply thy
seed for my servant Abraham's sake. 25 And he builded an altar there,
and called upon the name of the Lord, and pitched his tent there: and
there Isaac's servants digged a well.
Here we have,
I. The tokens of God's good-will to Isaac. He blessed him, and
prospered him, and made all that he had to thrive under his hands. 1.
His corn multiplied strangely, v. 12. He had no land of his own, but
took land of the Philistines, and sowed it; and (be it observed for the
encouragement of poor tenants, that occupy other people's lands, and
are honest and industrious) God blessed him with a great increase. He
reaped a hundred fold; and there seems to be an emphasis laid upon the
time: it was that same year when there was a famine in the land; while
others scarcely reaped at all, he reaped thus plentifully. See Isa.
lxv. 13, My servants shall eat, but you shall be hungry, Ps. xxxvii.
19, In the days of famine they shall be satisfied. 2. His cattle also
increased, v. 14. And then, 3. He had great store of servants, whom he
employed and maintained. Note, As goods are increased those are
increased that eat them, Eccl. v. 11.
II. The tokens of the Philistines' ill-will to him. They envied him, v.
14. It is an instance, 1. Of the vanity of the world that the more men
have of it the more they are envied, and exposed to censure and injury.
Who can stand before envy? Prov. xxvii. 4. See Eccl. iv. 4. 2. Of the
corruption of nature; for that is a bad principle indeed which makes
men grieve at the good of others, as if it must needs be ill with me
because it is well with my neighbor. (1.) They had already shown their
ill-will to his family, by stopping up the wells which his father had
digged, v. 15. This was spitefully done. Because they had not flocks of
their own to water at these wells, they would not leave them for the
use of others; so absurd a thing is malice. And it was perfidiously
done, contrary to the covenant of friendship they had made with
Abraham, ch. xxi. 31, 32. No bonds will hold ill-nature. (2.) They
expelled him out of their country, v. 16, 17. The king of Gerar began
to look upon him with a jealous eye. Isaac's house was like a court,
and his riches and retinue eclipsed Abimelech's; and therefore he must
go further off. They were weary of his neighbourhood, because they saw
that the Lord blessed him; whereas, for that reason, they should the
rather have courted his stay, that they also might be blessed for his
sake. Isaac does not insist upon the bargain he had made with them for
the lands he held, nor upon his occupying and improving them, nor does
he offer to contest with them by force, though he had become very
great, but very peaceably departs thence further from the royal city,
and perhaps to a part of the country less fruitful. Note, We should
deny ourselves both in our rights and in our conveniences, rather than
quarrel: a wise and a good man will rather retire into obscurity, like
Isaac here into a valley, than sit high to be the butt of envy and
ill-will.
III. His constancy and continuance in his business still.
1. He kept up his husbandry, and continued industrious to find wells of
water, and to fit them for his use, v. 18, &c. Though he had grown very
rich, yet he was as solicitous as ever about the state of his flocks,
and still looked well to his herds; when men grow great, they must take
heed of thinking themselves too big and too high for their business.
Though he was driven from the conveniences he had had, and could not
follow his husbandry with the same ease and advantage as before, yet he
set himself to make the best of the country he had come into, which it
is every man's prudence to do. Observe,
(1.) He opened the wells that his father had digged (v. 18), and out of
respect to his father called them by the same names that he had given
them. Note, In our searches after truth, that fountain of living water,
it is good to make use of the discoveries of former ages, which have
been clouded by the corruptions of later times. Enquire for the old
way, the wells which our fathers digged, which the adversaries of truth
have stopped up: Ask thy elders, and they shall teach thee.
(2.) His servants dug new wells, v. 19. Note, Though we must use the
light of former ages, it does not therefore follow that we must rest in
it, and make no advances. We must still be building upon their
foundation, running to and fro, that knowledge may be increased, Dan.
xii. 4.
(3.) In digging his wells he met with much opposition, v. 20, 21. Those
that open the fountains of truth must expect contradiction. The first
two wells which they dug were called Esek and Sitnah, contention and
hatred. See here, [1.] What is the nature of worldly things; they are
make-bates and occasions of strife. [2.] What is often the lot even of
the most quiet and peaceable men in this world; those that avoid
striving yet cannot avoid being striven with, Ps. cxx. 7. In this
sense, Jeremiah was a man of contention (Jer. xv. 10), and Christ
himself, though he is the prince of peace. [3.] What a mercy it is to
have plenty of water, to have it without striving for it. The more
common this mercy is the more reason we have to be thankful for it.
(4.) At length he removed to a quiet settlement, cleaving to his
peaceable principle, rather to fly than fight, and unwilling to dwell
with those that hated peace, Ps. cxx. 6. He preferred quietness to
victory. He dug a well, and for this they strove not, v. 22. Note,
Those that follow peace, sooner or later, shall find peace; those that
study to be quiet seldom fail of being so. How unlike was Isaac to his
brother Ishmael, who, right or wrong, would hold what he had, against
all the world! ch. xvi. 12. And which of these would we be found the
followers of? This well they called Rehoboth, enlargements, room
enough: in the two former wells we may see what the earth is,
straitness and strife; men cannot thrive, for the throng of their
neighbours. This well shows us what heaven is; it is enlargement and
peace, room enough there, for there are many mansions.
2. He continued firm to his religion, and kept up his communion with
God. (1.) God graciously appeared to him, v. 24. When the Philistines
expelled him, forced him to remove from place to place, and gave him
continual molestation, then God visited him, and gave him fresh
assurances of his favour. Note, When men are found false and unkind, we
may comfort ourselves that God is faithful and gracious; and his time
to show himself so is when we are most disappointed in our expectations
from men. When Isaac had come to Beer-sheba (v. 23) it is probable that
it troubled him to think of his unsettled condition, and that he could
not be suffered to stay long in a place; and, in the multitude of these
thoughts within him, that same night that he came weary and uneasy to
Beer-sheba God brought him his comforts to delight his soul. Probably
he was apprehensive that the Philistines would not let him rest there:
Fear not, says God to him, I am with thee, and will bless thee. Those
may remove with comfort that are sure of God's presence with them
wherever they go. (2.) He was not wanting in his returns of duty to
God; for there he built an altar, and called upon the name of the Lord,
v. 25. Note, [1.] Wherever we go, we must take our religion along with
us. Probably Isaac's altars and his religious worship gave offence to
the Philistines, and provoked them to be the more troublesome to him;
yet he kept up his duty, whatever ill-will he might be exposed to by
it. [2.] The comforts and encouragements God gives us by his word
should excite and quicken us to every exercise of devotion by which God
may be honoured and our intercourse with heaven maintained.
Isaac's Covenant with Abimelech. (b. c. 1760.)
26 Then Abimelech went to him from Gerar, and Ahuzzath one of his
friends, and Phichol the chief captain of his army. 27 And Isaac said
unto them, Wherefore come ye to me, seeing ye hate me, and have sent me
away from you? 28 And they said, We saw certainly that the Lord was
with thee: and we said, Let there be now an oath betwixt us, even
betwixt us and thee, and let us make a covenant with thee; 29 That
thou wilt do us no hurt, as we have not touched thee, and as we have
done unto thee nothing but good, and have sent thee away in peace: thou
art now the blessed of the Lord. 30 And he made them a feast, and
they did eat and drink. 31 And they rose up betimes in the morning,
and sware one to another: and Isaac sent them away, and they departed
from him in peace. 32 And it came to pass the same day, that Isaac's
servants came, and told him concerning the well which they had digged,
and said unto him, We have found water. 33 And he called it Shebah:
therefore the name of the city is Beer-sheba unto this day.
We have here the contests that had been between Isaac and the
Philistines issuing in a happy peace and reconciliation.
I. Abimelech pays a friendly visit to Isaac, in token of the respect he
had for him, v. 26. Note, When a man's ways please the Lord he makes
even his enemies to be at peace with him, Prov. xvi. 7. Kings' hearts
are in his hands, and when he pleases he can turn them to favour his
people.
II. Isaac prudently and cautiously questions his sincerity in this
visit, v. 27. Note, In settling friendships and correspondences, there
is need of the wisdom of the serpent, as well as the innocence of the
dove; nor is it any transgression of the law of meekness and love
plainly to signify our strong perception of injuries received, and to
stand upon our guard in dealing with those that have acted unfairly.
III. Abimelech professes his sincerity, in this address to Isaac, and
earnestly courts his friendship, v. 28, 29. Some suggest that Abimelech
pressed for this league with him because he feared lest Isaac, growing
rich, should, some time or other, avenge himself upon them for the
injuries he had received. However, he professes to do it rather from a
principle of love. 1. He makes the best of their behaviour towards him.
Isaac complained they had hated him, and sent him away. No, said
Abimelech, we sent thee away in peace. They turned him off from the
land he held of them; but they suffered him to take away his stock, and
all his effects, with him. Note, The lessening of injuries is necessary
to the preserving of friendship; for the aggravating of them
exasperates and widens breaches. The unkindness done to us might have
been worse. 2. He acknowledges the token of God's favour to him, and
makes this the ground of their desire to be in league with him: The
Lord is with thee, and thou art the blessed of the Lord. As if he had
said, "Be persuaded to overlook and pass by the injuries offered thee;
for God had abundantly made up to thee the damage thou receivedst."
Note, Those whom God blesses and favours have reason enough to forgive
those who hate them, since the worst enemy they have cannot do them any
real hurt. Or, "For this reason we desire thy friendship, because God
is with thee." Note, It is good to be in covenant and communion with
those who are in covenant and communion with God, 1 John i. 3; present
address to him was the result of mature deliberation: We said, Let
there be an oath between us. Whatever some of his peevish envious
subjects might mean otherwise, he and his prime-ministers of state,
whom he had now brought with him, designed no other than a cordial
friendship. Perhaps Abimelech had received, by tradition, the warning
God gave to his predecessor not to hurt Abraham (ch. xx. 7), and this
made him stand in such awe of Isaac, who appeared to be as much the
favourite of Heaven as Abraham was.
IV. Isaac entertains him and his company, and enters into a league of
friendship with him, v. 30, 31. Here see how generous the good man was,
1. In giving: He made them a feast, and bade them welcome. (2.) In
forgiving. He did not insist upon the unkindnesses they had done him,
but freely entered into a covenant of friendship with them, and bound
himself never to do them any injury. Note, Religion teaches us to be
neighbourly, and, as much as in us lies, to live peaceably with all
men.
V. Providence smiled upon what Isaac did; for the same day that he made
this covenant with Abimelech his servants brought him the tidings of a
well of water they had found, v. 32, 33. He did not insist upon the
restitution of the wells which the Philistines had unjustly taken from
him, lest this should break off the treaty, but sat down silent under
the injury; and, to recompense him for this, immediately he is enriched
with a new well, which, because it suited so well to the occurrence of
the day, he called by an old name, Beer-sheba, The well of the oath.
Esau's Foolish Marriage. (b. c. 1760.)
34 And Esau was forty years old when he took to wife Judith the
daughter of Beeri the Hittite, and Bashemath the daughter of Elon the
Hittite: 35 Which were a grief of mind unto Isaac and to Rebekah.
Here is, 1. Esau's foolish marriage--foolish, some think, in marrying
two wives together, for which perhaps he is called a fornicator (Heb.
xii. 16), or rather in marrying Canaanites, who were strangers to the
blessing of Abraham, and subject to the curse of Noah, for which he is
called profane; for hereby he intimated that he neither desired the
blessing nor dreaded the curse of God. 2. The grief and trouble it
created to his tender parents. (1.) It grieved them that he married
without asking, or at least without taking, their advice and consent:
see whose steps those children tread in who either contemn or
contradict their parents in disposing of themselves. (2.) It grieved
them that he married the daughters of Hittites, who had no religion
among them; for Isaac remembered his father's care concerning him, that
he should by no means marry a Canaanite. (3.) It should seem, the wives
he married were provoking in their conduct towards Isaac and Rebekah;
those children have little reason to expect the blessing of God who do
that which is a grief of mind to their good parents.
__________________________________________________________________
G E N E S I S
CHAP. XXVII.
In this chapter we return to the typical story of the struggle between
Esau and Jacob. Esau had profanely sold the birthright to Jacob; but
Esau hopes he shall be never the poorer, nor Jacob the richer, for that
bargain, while he preserves his interest in his father's affections,
and so secures the blessing. Here therefore we find how he was justly
punished for his contempt of the birthright (of which he foolishly
deprived himself) with the loss of the blessing, of which Jacob
fraudulently deprives him. Thus this story is explained, Heb. xii. 16,
17, "Because he sold the birthright, when he would have inherited the
blessing he was rejected." For those that make light of the name and
profession of religion, and throw them away for a trifle, thereby
forfeit the powers and privileges of it. We have here, I. Isaac's
purpose to entail the blessing upon Esau, ver. 1-5. II. Rebekah's plot
to procure it for Jacob, ver. 6-17. III. Jacob's successful management
of the plot, and his obtaining the blessing, ver. 18-29. IV. Esau's
resentment of this, in which, 1. His great importunity with his father
to obtain a blessing, ver. 30-40. 2. His great enmity to his brother
for defrauding him of the first blessing, ver. 41, &c.
Rebekah's Contrivance. (b. c. 1760.)
1 And it came to pass, that when Isaac was old, and his eyes were dim,
so that he could not see, he called Esau his eldest son, and said unto
him, My son: and he said unto him, Behold, here am I. 2 And he said,
Behold now, I am old, I know not the day of my death: 3 Now therefore
take, I pray thee, thy weapons, thy quiver and thy bow, and go out to
the field, and take me some venison; 4 And make me savoury meat, such
as I love, and bring it to me, that I may eat; that my soul may bless
thee before I die. 5 And Rebekah heard when Isaac spake to Esau his
son. And Esau went to the field to hunt for venison, and to bring it.
Here is, I. Isaac's design to make his will, and to declare Esau his
heir. The promise of the Messiah and the land of Canaan was a great
trust, first committed to Abraham, inclusive and typical of spiritual
and eternal blessings; this, by divine direction, he transmitted to
Isaac. Isaac, being now old, and not knowing, or not understanding, or
not duly considering, the divine oracle concerning his two sons, that
the elder should serve the younger, resolves to entail all the honour
and power that were wrapped up in the promise upon Esau his eldest son.
In this he was governed more by natural affection, and the common
method of settlements, than he ought to have been, if he knew (as it is
probable he did) the intimations God had given of his mind in this
matter. Note, We are very apt to take our measures rather from our own
reason than from divine revelation, and thereby often miss our way; we
think the wise and learned, the mighty and noble, should inherit the
promise; but God sees not as man sees. See 1 Sam. xvi. 6, 7.
II. The directions he gave to Esau, pursuant to this design. He calls
him to him, v. 1. For Esau, though married, had not yet removed; and,
though he had greatly grieved his parents by his marriage, yet they had
not expelled him, but it seems were pretty well reconciled to him, and
made the best of it. Note, Parents that are justly offended at their
children yet must not be implacable towards them.
1. He tells him upon what considerations he resolved to do this now (v.
2): "I am old, and therefore must die shortly, yet I know not the day
of my death, nor when I must die; I will therefore do that at this time
which must be done some time." Note, (1.) Old people should be reminded
by the growing infirmities of age to do quickly, and with all the
little might they have, what their hand finds to do. See Josh. xiii. 1.
(2.) The consideration of the uncertainty of the time of our departure
out of the world (about which God has wisely kept us in the dark)
should quicken us to do the work of the day in its day. The heart and
the house should both be set, and kept, in order, because at such an
hour as we think not the Son of man comes; because we know not the day
of our death, we are concerned to mind the business of life.
2. He bids him to get things ready for the solemnity of executing his
last will and testament, by which he designed to make him his heir, v.
3, 4. Esau must go a hunting, and bring some venison, which his father
will eat of, and then bless him. In this he designed, not so much the
refreshment of his own spirits, that he might give the blessing in a
lively manner, as it is commonly taken, but rather the receiving of a
fresh instance of his son's filial duty and affection to him, before he
bestowed this favour upon him. Perhaps Esau, since he had married, had
brought his venison to his wives, and seldom to his father, as formerly
(ch. xxv. 28), and therefore Isaac, before he would bless him, would
have him show this piece of respect to him. Note, It is fit, if the
less be blessed of the greater, that the greater should be served and
honoured by the less. He says, That my soul may bless thee before I
die. Note, (1.) Prayer is the work of the soul, and not of the lips
only; as the soul must be employed in blessing God (Ps. ciii. 1), so it
must be in blessing ourselves and others: the blessing will not come to
the heart if it do not come from the heart. (2.) The work of life must
be done before we die, for it cannot be done afterwards (Eccl. ix. 10);
and it is very desirable, when we come to die, to have nothing else to
do but to die. Isaac lived above forty years after this; let none
therefore think that they shall die the sooner for making their wills
and getting ready for death.
6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy
father speak unto Esau thy brother, saying, 7 Bring me venison, and
make me savoury meat, that I may eat, and bless thee before the Lord
before my death. 8 Now therefore, my son, obey my voice according to
that which I command thee. 9 Go now to the flock, and fetch me from
thence two good kids of the goats; and I will make them savoury meat
for thy father, such as he loveth: 10 And thou shalt bring it to thy
father, that he may eat, and that he may bless thee before his death.
11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a
hairy man, and I am a smooth man: 12 My father peradventure will feel
me, and I shall seem to him as a deceiver; and I shall bring a curse
upon me, and not a blessing. 13 And his mother said unto him, Upon me
be thy curse, my son: only obey my voice, and go fetch me them. 14
And he went, and fetched, and brought them to his mother: and his
mother made savoury meat, such as his father loved. 15 And Rebekah
took goodly raiment of her eldest son Esau, which were with her in the
house, and put them upon Jacob her younger son: 16 And she put the
skins of the kids of the goats upon his hands, and upon the smooth of
his neck: 17 And she gave the savoury meat and the bread, which she
had prepared, into the hand of her son Jacob.
Rebekah is here contriving to procure for Jacob the blessing which was
designed for Esau; and here,
I. The end was good, for she was directed in this intention by the
oracle of God, by which she had been governed in dispensing her
affections. God had said it should be so, that the elder should serve
the younger; and therefore Rebekah resolves it shall be so, and cannot
bear to see her husband designing to thwart the oracle of God. But,
II. The means were bad, and no way justifiable. If it was not a wrong
to Esau to deprive him of the blessing (he himself having forfeited it
by selling the birthright), yet it was a wrong to Isaac, taking
advantage of his infirmity, to impose upon him; it was a wrong to Jacob
too, whom she taught to deceive, by putting a lie into his mouth, or at
least by putting one into his right hand. It would likewise expose him
to endless scruples about the blessing, if he should obtain it thus
fraudulently, whether it would stand him or his in any stead,
especially if his father should revoke it, upon the discovery of the
cheat, and plead, as he might, that it was nulled by an error
personæ--a mistake of the person. He himself also was aware of the
danger, lest (v. 12), if he should miss of the blessing, as he might
probably have done, he should bring upon himself his father's curse,
which he dreaded above any thing; besides, he laid himself open to that
divine curse which is pronounced upon him that causeth the blind to
wander out of the way, Deut. xxvii. 18. If Rebekah, when she heard
Isaac promise the blessing to Esau, had gone, at his return from
hunting, to Isaac, and, with humility and seriousness, put him in
remembrance of that which God had said concerning their sons,--if she
further had shown him how Esau had forfeited the blessing both by
selling his birthright and by marrying strange wives, it is probable
that Isaac would have been prevailed upon knowingly and wittingly to
confer the blessing upon Jacob, and needed not thus to have been
cheated into it. This would have been honourable and laudable, and
would have looked well in the history; but God left her to herself, to
take this indirect course, that he might have the glory of bringing
good out of evil, and of serving his own purposes by the sins and
follies of men, and that we might have the satisfaction of knowing
that, though there is so much wickedness and deceit in the world, God
governs it according to his will, to his own praise. See Job xii. 16,
With him are strength and wisdom, the deceived and the deceiver are
his. Isaac had lost the sense of seeing, which, in this case, could not
have been imposed upon, Providence having so admirably well ordered the
difference of features that no two faces are exactly alike:
conversation and commerce could scarcely be maintained if there were
not such a variety. Therefore she endeavours to deceive, 1. His sense
of tasting, by dressing some choice pieces of kid, seasoning them,
serving them up, so as to make him believe they were venison: this it
was no hard matter to do. See the folly of those that are nice and
curious in their appetite, and take a pride in humouring it. It is easy
to impose upon them with that which they pretend to despise and
dislike, so little perhaps does it differ from that to which they give
a decided preference. Solomon tells us that dainties are deceitful
meat; for it is possible for us to be deceived by them in more ways
than one, Prov. xxiii. 32. 2. His sense of feeling and smelling. She
put Esau's clothes upon Jacob, his best clothes, which, it might be
supposed, Esau would put on, in token of joy and respect to his father,
when he was to receive the blessing. Isaac knew these, by the stuff,
shape, and smell, to be Esau's. If we would obtain a blessing from our
heavenly Father, we must come for it in the garments of our elder
brother, clothed with his righteousness, who is the first-born among
many brethren. Lest the smoothness and softness of Jacob's hands and
neck should betray him, she covered them, and probably part of his
face, with the skins of the kids that were newly killed, v. 16. Esau
was rough indeed when nothing less than these would serve to make Jacob
like him. Those that affect to seem rough and rugged in their carriage
put the beast upon the man, and really shame themselves, by thus
disguising themselves. And, lastly, it was a very rash word which
Rebekah spoke, when Jacob objected the danger of a curse: Upon me be
thy curse, my son, v. 13. Christ indeed, who is mighty to save, because
mighty to bear, has said, Upon me be the curse, only obey my voice; he
has borne the burden of the curse, the curse of the law, for all those
that will take upon them the yoke of the command, the command of the
gospel. But it is too daring for any creature to say, Upon me be the
curse, unless it be that curse causeless which we are sure shall not
come, Prov. xxvi. 2.
The Fraud of Jacob. (b. c. 1760.)
18 And he came unto his father, and said, My father: and he said, Here
am I; who art thou, my son? 19 And Jacob said unto his father, I am
Esau thy firstborn; I have done according as thou badest me: arise, I
pray thee, sit and eat of my venison, that thy soul may bless me. 20
And Isaac said unto his son, How is it that thou hast found it so
quickly, my son? And he said, Because the Lord thy God brought it to
me. 21 And Isaac said unto Jacob, Come near, I pray thee, that I may
feel thee, my son, whether thou be my very son Esau or not. 22 And
Jacob went near unto Isaac his father; and he felt him, and said, The
voice is Jacob's voice, but the hands are the hands of Esau. 23 And
he discerned him not, because his hands were hairy, as his brother
Esau's hands: so he blessed him. 24 And he said, Art thou my very son
Esau? And he said, I am. 25 And he said, Bring it near to me, and I
will eat of my son's venison, that my soul may bless thee. And he
brought it near to him, and he did eat: and he brought him wine, and he
drank. 26 And his father Isaac said unto him, Come near now, and kiss
me, my son. 27 And he came near, and kissed him: and he smelled the
smell of his raiment, and blessed him, and said, See, the smell of my
son is as the smell of a field which the Lord hath blessed: 28
Therefore God give thee of the dew of heaven, and the fatness of the
earth, and plenty of corn and wine: 29 Let people serve thee, and
nations bow down to thee: be lord over thy brethren, and let thy
mother's sons bow down to thee: cursed be every one that curseth thee,
and blessed be he that blesseth thee.
Observe here, I. The art and assurance with which Jacob managed this
intrigue. Who would have thought that this plain man could have played
his part so well in a design of this nature? His mother having put him
in the way of it, and encouraged him in it, he dexterously applied
himself to those methods which he had never accustomed himself to, but
had always conceived an abhorrence of. Note, Lying is soon learnt. The
psalmist speaks of those who, as soon as they are born, speak lies, Ps.
lviii. 3; Jer. ix. 5. I wonder how honest Jacob could so readily turn
his tongue to say (v. 19), I am Esau thy first-born; nor do I see how
the endeavour of some to bring him off with that equivocation, I am
made thy first-born, namely by purchase, does him any service; for when
his father asked him (v. 24), Art thou my very son Esau? he said, I am.
How could he say, I have done as thou badest me, when he had received
no command from his father, but was doing as his mother bade him? How
could he say, Eat of my venison, when he knew it came, not from the
field, but from the fold? But especially I wonder how he could have the
assurance to father it upon God, and to use his name in the cheat (v.
20): The Lord thy God brought it to me. Is this Jacob? Is this Israel
indeed, without guile? It is certainly written, not for our imitation,
but for our admonition. Let him that thinks he stands take heed lest he
fall. Good men have sometimes failed in the exercise of those graces
for which they have been most eminent.
II. The success of this management. Jacob with some difficulty gained
his point, and obtained the blessing.
1. Isaac was at first dissatisfied, and would have discovered the fraud
if he could have trusted his own ears; for the voice was Jacob's voice,
v. 22. Providence has ordered a strange variety of voices as well as
faces, which is also of use to prevent our being imposed upon; and the
voice is a thing not easily disguised nor counterfeited. This may be
alluded to to illustrate the character of a hypocrite. His voice is
Jacob's voice, but his hands are Esau's. He speaks the language of a
saint, but does the works of a sinner; but the judgment will be, as
here, by the hands.
2. At length he yielded to the power of the cheat, because the hands
were hairy (v. 23), not considering how easy it was to counterfeit that
circumstance; and now Jacob carries it on dexterously, sets his venison
before his father, and waits at table very officiously, till dinner is
done, and the blessing comes to be pronounced in the close of this
solemn feast. That which in some small degree extenuates the crime of
Rebekah and Jacob is that the fraud was intended, not so much to hasten
the fulfilling, as to prevent the thwarting, of the oracle of God: the
blessing was just going to be put upon the wrong head, and they thought
it was time to bestir themselves. Now let us see how Isaac gave Jacob
his blessing, v. 26-29. (1.) He embraced him, in token of a particular
affection to him. Those that are blessed of God are kissed with the
kisses of his mouth, and they do, by love and loyalty, kiss the Son,
Ps. ii. 12. (2.) He praised him. He smelt the smell of his raiment, and
said, See, the smell of my son is as the smell of a field which the
Lord hath blessed, that is, like that of the most fragrant flowers and
spices. It appeared that God had blessed him, and therefore Isaac would
bless him. (3.) He prayed for him, and therein prophesied concerning
him. It is the duty of parents to pray for their children, and to bless
them in the name of the Lord. And thus, as well as by their baptism, to
do what they can to preserve and perpetuate the entail of the covenant
in their families. But this was an extraordinary blessing; and
Providence so ordered it that Isaac should bestow it upon Jacob
ignorantly and by mistake, that it might appear he was beholden to God
for it, and not to Isaac. Three things Jacob is here blessed
with:--[1.] Plenty (v. 28), heaven and earth concurring to make him
rich. [2.] Power (v. 29), particularly dominion over his brethren,
namely, Esau and his posterity. [3.] Prevalency with God, and a great
interest in Heaven: "Cursed by every one that curseth thee and blessed
be he that blesseth thee. Let God be a friend to all thy friends, and
an enemy to all thy enemies." More is certainly comprised in this
blessing than appears prima facie--at first sight. It must amount to an
entail of the promise of the Messiah, and of the church; this was, in
the patriarchal dialect, the blessing: something spiritual, doubtless,
is included in it. First, That from him should come the Messiah, who
should have a sovereign dominion on earth. It was that top-branch of
his family which people should serve and nations bow down to. See Num.
xxiv. 19, Out of Jacob shall come he that shall have dominion, the star
and sceptre, v. 17. Jacob's dominion over Esau was to be only typical
of this, ch. xlix. 10. Secondly, That from him should come the church,
which should be particularly owned and favoured by Heaven. It was part
of the blessing of Abraham, when he was first called to be the father
of the faithful ch. xii. 3), I will bless those that bless thee;
therefore, when Isaac afterwards confirmed the blessing to Jacob, he
called it the blessing of Abraham, ch. xxviii. 4. Balaam explains this
too, Num. xxiv. 9. Note, It is the best and most desirable blessing to
stand in relation to Christ and his church, and to be interested in
Christ's power and the church's favours.
The Blessing Pronounced on Jacob and Esau. (b. c. 1760.)
30 And it came to pass, as soon as Isaac had made an end of blessing
Jacob, and Jacob was yet scarce gone out from the presence of Isaac his
father, that Esau his brother came in from his hunting. 31 And he
also had made savoury meat, and brought it unto his father, and said
unto his father, Let my father arise, and eat of his son's venison,
that thy soul may bless me. 32 And Isaac his father said unto him,
Who art thou? And he said, I am thy son, thy firstborn Esau. 33 And
Isaac trembled very exceedingly, and said, Who? where is he that hath
taken venison, and brought it me, and I have eaten of all before thou
camest, and have blessed him? yea, and he shall be blessed. 34 And
when Esau heard the words of his father, he cried with a great and
exceeding bitter cry, and said unto his father, Bless me, even me also,
O my father. 35 And he said, Thy brother came with subtlety, and hath
taken away thy blessing. 36 And he said, Is not he rightly named
Jacob? for he hath supplanted me these two times: he took away my
birthright; and, behold, now he hath taken away my blessing. And he
said, Hast thou not reserved a blessing for me? 37 And Isaac answered
and said unto Esau, Behold, I have made him thy lord, and all his
brethren have I given to him for servants; and with corn and wine have
I sustained him: and what shall I do now unto thee, my son? 38 And
Esau said unto his father, Hast thou but one blessing, my father? bless
me, even me also, O my father. And Esau lifted up his voice, and wept.
39 And Isaac his father answered and said unto him, Behold, thy
dwelling shall be the fatness of the earth, and of the dew of heaven
from above; 40 And by thy sword shalt thou live, and shalt serve thy
brother; and it shall come to pass when thou shalt have the dominion,
that thou shalt break his yoke from off thy neck.
Here is, I. The covenant-blessing denied to Esau. He that made so light
of the birthright would now have inherited the blessing, but he was
rejected, and found no place of repentance in his father, though he
sought it carefully with tears, Heb. xii. 17. Observe, 1. How carefully
he sought it. He prepared the savoury meat, as his father had directed
him, and then begged the blessing which his father had encouraged him
to expect, v. 31. When he understood that Jacob had obtained it
surreptitiously, he cried with a great and exceedingly bitter cry, v.
34. No man could have laid the disappointment more to heart than he
did; he made his father's tent to ring with his grief, and again (v.
38) lifted up his voice and wept. Note, The day is coming when those
that now make light of the blessings of the covenant, and sell their
title to them for a thing of nought, will in vain be importunate for
them. Those that will not so much as ask and seek now will knock
shortly, and cry, Lord, Lord. Slighters of Christ will then be humble
suitors to him. 2. How he was rejected. Isaac, when first made sensible
of the imposition that had been practised on him, trembled exceedingly,
v. 33. Those that follow the choice of their own affections, rather
than the dictates of the divine will, involve themselves in such
perplexities as these. But he soon recovers himself, and ratifies the
blessing he had given to Jacob: I have blessed him, and he shall be
blessed; he might, upon very plausible grounds, have recalled it, but
now, at last, he is sensible that he was in an error when he designed
it for Esau. Either himself recollecting the divine oracle, or rather
having found himself more than ordinarily filled with the Holy Ghost
when he gave the blessing to Jacob, he perceived that God did, as it
were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his
possession of the blessing, and abundantly satisfied of the validity of
it, though he obtained it fraudulently; hence too he had reason to hope
that God graciously overlooked and pardoned his misconduct. (2.) Isaac
hereby acquiesced in the will of God, though it contradicted his own
expectations and affection. He had a mind to give Esau the blessing,
but, when he perceived the will of God was otherwise, he submitted; and
this he did by faith (Heb. xi. 20), as Abraham before him, when he had
solicited for Ishmael. May not God do what he will with his own? (3.)
Esau hereby was cut off from the expectation of that special blessing
which he thought to have preserved to himself when he sold his
birthright. We, by this instance, are taught, [1.] That it is not of
him that willeth, nor of him that runneth, but of God that showeth
mercy, Rom. ix. 16. The apostle seems to allude to this story. Esau had
a good will to the blessing, and ran for it; but God that showed mercy
designed it for Jacob, that the purpose of God according to election
might stand, v. 11. The Jews, like Esau, hunted after the law of
righteousness (v. 31), yet missed of the blessing of righteousness,
because they sought it by the works of the law (v. 32); while the
Gentiles, who, like Jacob, sought it by faith in the oracle of God,
obtained it by force, with that violence which the kingdom of heaven
suffers. See Matt. xi. 12. [2.] That those who undervalue their
spiritual birthright, and can afford to sell it for a morsel of meat,
forfeit spiritual blessings, and it is just with God to deny them those
favours they were careless of. Those that will part with their wisdom
and grace, with their faith and a good conscience, for the honours,
wealth, or pleasures, of this world, however they may pretend a zeal
for the blessing, have already judged themselves unworthy of it, and so
shall their doom be. [3.] That those who lift up hands in wrath lift
them up in vain. Esau, instead of repenting of his own folly,
reproached his brother, unjustly charged him with taking away the
birthright which he had fairly sold to him (v. 36), and conceived
malice against him for what he had now done, v. 41. Those are not
likely to speed in prayer who turn those resentments upon their
brethren which they should turn upon themselves, and lay the blame of
their miscarriages upon others, when they should take shame to
themselves. [4.] That those who seek not till it is too late will be
rejected. This was the ruin of Esau, he did not come in time. As there
is an accepted time, a time when God will be found, so there is a time
when he will not answer those that call upon him, because they
neglected the appointed season. See Prov. i. 28. The time of God's
patience and our probation will not last always; the day of grace will
come to an end, and the door will be shut. Then many that now despise
the blessing will seek it carefully; for then they will know how to
value it, and will see themselves undone, for ever undone, without it,
but to no purpose, Luke xiii. 25-27. O that we would therefore, in this
our day, know the things that belong to our peace!
II. Here is a common blessing bestowed upon Esau.
1. This he desired: Bless me also, v. 34. Hast thou not reserved a
blessing for me? v. 36. Note, (1.) The worst of men know how to wish
well to themselves; and even those who profanely sell their birthright
seem piously to desire the blessing. Faint desires of happiness,
without a right choice of the end and a right use of the means, deceive
many into their own ruin. Multitudes go to hell with their mouths full
of good wishes. The desire of the slothful and unbelieving kills them.
Many will seek to enter in, as Esau, who shall not be able, because
they do not strive, Luke xiii. 24. (2.) It is the folly of most men
that they are willing to take up with any good (Ps. iv. 6), as Esau
here, who desired but a second-rate blessing, a blessing separated from
the birthright. Profane hearts think any blessing as good as that from
God's oracle: Hast thou but one? As if he had said, "I will take up
with any: though I have not the blessing of the church, yet let me have
some blessing."
2. This he had; and let him make his best of it, v. 39, 40.
(1.) It was a good thing, and better than he deserved. It was promised
him, [1.] That he should have a competent livelihood--the fatness of
the earth, and the dew of heaven. Note, Those that come short of the
blessings of the covenant may yet have a very good share of outward
blessings. God gives good ground and good weather to many that reject
his covenant, and have no part nor lot in it. [2.] That by degrees he
should recover his liberty. If Jacob must rule (v. 29), Esau must
serve; but he has this to comfort him, he shall live by his sword. He
shall serve, but he shall not starve; and, at length, after much
skirmishing, he shall break the yoke of bondage, and wear marks of
freedom. This was fulfilled (2 Kings viii. 20, 22) when the Edomites
revolted.
(2.) Yet it was far short of Jacob's blessing. For him God had reserved
some better thing. [1.] In Jacob's blessing the dew of heaven is put
first, as that which he most valued, and desired, and depended upon; in
Esau's the fatness of the earth is put first, for it was this that he
had the first and principal regard to. [2.] Esau has these, but Jacob
has them from God's hand: God give thee the dew of heaven, v. 28. It
was enough to Esau to have the possession; but Jacob desired it by
promise, and to have it from covenant-love. [3.] Jacob shall have
dominion over his brethren: hence the Israelites often ruled over the
Edomites. Esau shall have dominion, that is, he shall gain some power
and interest, but shall never have dominion over his brother: we never
find that the Jews were sold into the hands of the Edomites, or that
they oppressed them. But the great difference in that there is nothing
in Esau's blessing that points at Christ, nothing that brings him or
his into the church and covenant of God, without which the fatness of
the earth, and the plunder of the field, will stand him in little
stead. Thus Isaac by faith blessed them both according as their lot
should be. Some observe that Jacob was blessed with a kiss (v. 27), so
was not Esau.
Jacob's Life Threatened by Esau. (b. c. 1760.)
41 And Esau hated Jacob because of the blessing wherewith his father
blessed him: and Esau said in his heart, The days of mourning for my
father are at hand; then will I slay my brother Jacob. 42 And these
words of Esau her elder son were told to Rebekah: and she sent and
called Jacob her younger son, and said unto him, Behold, thy brother
Esau, as touching thee, doth comfort himself, purposing to kill thee.
43 Now therefore, my son, obey my voice; and arise, flee thou to Laban
my brother to Haran; 44 And tarry with him a few days, until thy
brother's fury turn away; 45 Until thy brother's anger turn away from
thee, and he forget that which thou hast done to him: then I will send,
and fetch thee from thence: why should I be deprived also of you both
in one day? 46 And Rebekah said to Isaac, I am weary of my life
because of the daughters of Heth: if Jacob take a wife of the daughters
of Heth, such as these which are of the daughters of the land, what
good shall my life do me?
Here is, I. The malice Esau bore to Jacob upon account of the blessing
which he had obtained, v. 41. Thus he went in the way of Cain, who slew
his brother because he had gained that acceptance with God of which he
had rendered himself unworthy. Esau's hatred of Jacob was, 1. A
causeless hatred. He hated him for no other reason but because his
father blessed him and God loved him. Note, The happiness of saints is
the envy of sinners. Whom Heaven blesses, hell curses. 2. It was a
cruel hatred. Nothing less would satisfy him than to slay his brother.
It is the blood of the saints that persecutors thirst after: I will
slay my brother. How could he say that word without horror? How could
he call him brother, and yet vow his death? Note, The rage of
persecutors will not be tied up by any bonds, no, not the strongest and
most sacred. 3. It was a politic hatred. He expected his father would
soon die, and then titles must be tried and interests contested between
the brothers, which would give him a fair opportunity for revenge. He
thinks it not enough to live by his sword himself (v. 40), unless his
brother die by it. He is loth to grieve his father while he lives, and
therefore puts off the intended murder till his death, not caring how
much he then grieved his surviving mother. Note, (1.) Those are bad
children to whom their good parents are a burden, and who, upon any
account, long for the days of mourning for them. (2.) Bad men are long
held in by external restraints from doing the mischief they would do,
and so their wicked purposes come to nought. (3.) Those who think to
defeat God's purposes will undoubtedly be disappointed themselves. Esau
aimed to prevent Jacob, or his seed, from having the dominion, by
taking away his life before he was married; but who can disannul what
God has spoken? Men may fret at God's counsels, but cannot change them.
II. The method Rebekah took to prevent the mischief.
1. She gave Jacob warning of his danger, and advised him to withdraw
for a while, and shift for his own safety. She tells him what she heard
of Esau's design, that he comforted himself with the hope of an
opportunity to kill his brother, v. 42. Would one think that such a
bloody barbarous thought as this could be a comfort to a man? If Esau
could have kept his design to himself his mother would not have
suspected it; but men's impudence in sin is often their infatuation;
and they cannot accomplish their wickedness because their rage is too
violent to be concealed, and a bird of the air carries the voice.
Observe here, (1.) What Rebekah feared--lest she should be deprived of
them both in one day (v. 45), deprived, not only of the murdered, but
of the murderer, who either by the magistrate, or by the immediate hand
of God, would by sacrificed to justice, which she herself must
acquiesce in, and not obstruct: or, if not so, yet thenceforward she
would be deprived of all joy and comfort in him. Those that are lost to
virtue are in a manner lost to all their friends. With what pleasure
can a child be looked upon that can be looked upon as no other than a
child of the devil? (2.) What Rebekah hoped--that, if Jacob for a while
kept out of sight, the affront which his brother resented so fiercely
would by degrees go out of mind. The strength of passions is weakened
and taken off by the distances both of time and place. She promised
herself that his brother's anger would turn away. Note, Yielding
pacifies great offences; and even those that have a good cause, and God
on their side, must yet use this with other prudent expedients for
their own preservation.
2. She impressed Isaac with an apprehension of the necessity of Jacob's
going among her relations upon another account, which was to take a
wife, v. 46. She would not tell him of Esau's wicked design against the
life of Jacob, lest it should trouble him; but prudently took another
way to gain her point. Isaac saw as uneasy as he was to Esau's being
unequally yoked with Hittites; and therefore, with a very good colour
of reason, she moves to have Jacob married to one that was better
principled. Note, One miscarriage should serve as a warning to prevent
another; those are careless indeed that stumble twice at the same
stone. Yet Rebekah seems to have expressed herself somewhat too warmly
in the matter, when she said, What good will my life do me if Jacob
marry a Canaanite? Thanks be to God, all our comfort is not lodged in
one hand; we may do the work of life, and enjoy the comforts of life,
though every thing do not fall out to our mind, and though our
relations be not in all respects agreeable to us. Perhaps Rebekah spoke
with this concern because she saw it necessary, for the quickening of
Isaac, to give speedy orders in this matter. Observe, Though Jacob was
himself very towardly, and well fixed in his religion, yet he had need
to be put out of the way of temptation. Even he was in danger both of
following the bad example of his brother and of being drawn into a
snare by it. We must not presume too far upon the wisdom and
resolution, no, not of those children that are most hopeful and
promising; but care must be taken to keep them out of harm's way.
__________________________________________________________________
G E N E S I S
CHAP. XXVIII.
We have here, I. Jacob parting with his parents, to go to Padan-aram;
the charge his father gave him (ver. 1, 2), the blessing he sent him
away with (ver. 3, 4), his obedience to the orders given him (ver. 5,
10), and the influence this had upon Esau, ver. 6-9. II. Jacob meeting
with God, and his communion with him by the way. And there, 1. His
vision of the ladder, ver. 11, 12. 2. The gracious promises God made
him, ver. 13-15. 3. The impression this made upon him, ver. 16-19. 4.
The vow he made to God, up on this occasion, ver. 20, &c.
Jacob Dismissed with a Blessing. (b. c. 1760.)
1 And Isaac called Jacob, and blessed him, and charged him, and said
unto him, Thou shalt not take a wife of the daughters of Canaan. 2
Arise, go to Padan-aram, to the house of Bethuel thy mother's father;
and take thee a wife from thence of the daughters of Laban thy mother's
brother. 3 And God Almighty bless thee, and make thee fruitful, and
multiply thee, that thou mayest be a multitude of people; 4 And give
thee the blessing of Abraham, to thee, and to thy seed with thee; that
thou mayest inherit the land wherein thou art a stranger, which God
gave unto Abraham. 5 And Isaac sent away Jacob: and he went to
Padan-aram unto Laban, son of Bethuel the Syrian, the brother of
Rebekah, Jacob's and Esau's mother.
Jacob had no sooner obtained the blessing than immediately he was
forced to flee from his country; and, as it if were not enough that he
was a stranger and sojourner there, he must go to be more so, and no
better than an exile, in another country. Now Jacob fled into Syria,
Hos. xii. 12. He was blessed with plenty of corn and wine, and yet he
went away poor, was blessed with government, and yet went out to
service, a hard service. This was, 1. Perhaps to correct him for his
dealing fraudulently with his father. The blessing shall be confirmed
to him, and yet he shall smart for the indirect course he took to
obtain it. While there is such an alloy as there is of sin in our
duties, we must expect an alloy of trouble in our comforts. However, 2.
It was to teach us that those who inherit the blessing must expect
persecution; those who have peace in Christ shall have tribulation in
the world, John xvi. 33. Being told of this before, we must not think
it strange, and, being assured of a recompence hereafter, we must not
think it hard. We may observe, likewise, that God's providences often
seem to contradict his promises, and to go cross to them; and yet, when
the mystery of God shall be finished, we shall see that all was for the
best, and that cross providences did but render the promises and the
accomplishment of them the more illustrious. Now Jacob is here
dismissed by his father,
I. With a solemn charge: He blessed him, and charged him, v. 1, 2.
Note, Those that have the blessing must keep the charge annexed to it,
and not think to separate what God has joined. The charge is like that
in 2 Cor. vi. 14, Be not unequally yoked with unbelievers; and all that
inherit the promises of the remission of sins, and the gift of the Holy
Ghost, must keep this charge, which follows those promises, Save
yourselves from this untoward generation, Acts ii. 38-40. Those that
are entitled to peculiar favours must be a peculiar people. If Jacob be
an heir of promise, he must not take a wife of the daughters of Canaan;
those that profess religion should not marry those that are
irreligious.
II. With a solemn blessing, v. 3, 4. He had before blessed him
unwittingly; now he does it designedly, for the greater encouragement
of Jacob in that melancholy condition to which he was now removing.
This blessing is more express and full than the former; it is an entail
of the blessing of Abraham, that blessing which was poured on the head
of Abraham like the anointing oil, thence to run down to his chosen
seed, as the skirts of his garments. It is a gospel blessing, the
blessing of church-privileges, that is the blessing of Abraham, which
upon the Gentiles through faith, Gal. iii. 14. It is a blessing from
God Almighty, by which name God appeared to the patriarchs, Exod. vi.
3. Those are blessed indeed whom God Almighty blesses; for he commands
and effects the blessing. Two great promises Abraham was blessed with,
and Isaac here entails them both upon Jacob.
1. The promise of heirs: God make thee fruitful, and multiply thee, v.
3. (1.) Through his loins should descend from Abraham that people who
should be numerous as the stars of heaven, and the sand of the sea, and
who should increase more than the rest of the nations, so as to be an
assembly of people, as the margin reads it. And never was such a
multitude of people so often gathered into one assembly as the tribes
of Israel were in the wilderness, and afterwards. (2.) Through his
loins should descend from Abraham that person in whom all the families
of the earth should be blessed, and to whom the gathering of the people
should be. Jacob had in him a multitude of people indeed, for all
things in heaven and earth are united in Christ (Eph. i. 10), all
centre in him, that corn of wheat, which falling to the ground,
produced much fruit, John 12. 24.
2. The promise of an inheritance for those heirs: That thou mayest
inherit the land of thy sojournings, v. 4. Canaan was hereby entailed
upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now
sending Jacob away into a distant country, to settle there for some
time; and, lest this should look like disinheriting him, he here
confirms the settlement of it upon him, that he might be assured that
the discontinuance of his possession should be no defeasance of his
right. Observe, He is here told that he should inherit the land wherein
he sojourned. Those that are sojourners now shall be heirs for ever:
and, even now, those do most inherit the earth (though they do not
inherit most of it) that are most like strangers in it. Those have the
best enjoyment of present things that sit most loose to them. This
promise looks as high as heaven, of which Canaan was a type. This was
the better country, which Jacob, with the other patriarchs, had in his
eye, when he confessed himself a stranger and pilgrim upon the earth,
Heb. xi. 13.
Jacob, having taken leave of his father, was hastened away with all
speed, lest his brother should find an opportunity to do him a
mischief, and away he went to Padan-aram, v. 5. How unlike was his
taking a wife thence to his father's! Isaac had servants and camels
sent to fetch his; Jacob must go himself, go alone, and go afoot, to
fetch his: he must go too in a fright from his father's house, not
knowing when he might return. Note, If God, in his providence, disable
us, we must be content, though we cannot keep up the state and grandeur
of our ancestors. We should be more in care to maintain their piety
than to maintain their dignity, and to be as good as they were than to
be as great. Rebekah is here called Jacob's and Esau's mother. Jacob is
named first, not only because he had always been his mother's darling,
but because he was now make his father's heir, and Esau was, in this
sense, set aside. Note, The time will come when piety will have
precedency, whatever it has now.
6 When Esau saw that Isaac had blessed Jacob, and sent him away to
Padan-aram, to take him a wife from thence; and that as he blessed him
he gave him a charge, saying, Thou shalt not take a wife of the
daughters of Canaan; 7 And that Jacob obeyed his father and his
mother, and was gone to Padan-aram; 8 And Esau seeing that the
daughters of Canaan pleased not Isaac his father; 9 Then went Esau
unto Ishmael, and took unto the wives which he had Mahalath the
daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his
wife.
This passage concerning Esau comes in in the midst of Jacob's story,
either, 1. To show the influence of a good example. Esau, though the
greater man, now begins to think Jacob the better man, and disdains not
to take him for his pattern in this particular instance of marrying
with a daughter of Abraham. The elder children should give to the
younger an example of tractableness and obedience; it is bad if they do
not: but it is some alleviation if they take the example of it from
them, as Esau here did from Jacob. Or, 2. To show the folly of an
after-wit. Esau did well, but he did it when it was too late, He saw
that the daughters of Canaan pleased not his father, and he might have
seen that long ago if he had consulted his father's judgment as much as
he did his palate. And how did he now mend the matter? Why, truly, so
as to make bad worse. (1.) He married a daughter of Ishmael, the son of
the bond-woman, who was cast out, and was not to inherit with Isaac and
his seed, thus joining with a family which God had rejected, and
seeking to strengthen his own pretensions by the aid of another
pretender. (2.) He took a third wife, while, for aught that appears,
his other two were neither dead nor divorced. (3.) He did it only to
please his father, not to please God. Now that Jacob was sent into a
far country Esau would be all in all at home, and he hoped so to humour
his father as to prevail with him to make a new will, and entail the
promise upon him, revoking the settlement lately made upon Jacob. And
thus, [1.] He was wise when it was too late, like Israel that would
venture when the decree had gone forth against them (Num. xiv. 40), and
the foolish virgins, Matt. xxv. 11. [2.] He rested in a partial
reformation, and thought, by pleasing his parents in one thing, to
atone for all his other miscarriages. It is not said that when he saw
how obedient Jacob was, and how willing to please his parents, he
repented of his malicious design against him: no, it appeared
afterwards that he persisted in that, and retained his malice. Note,
Carnal hearts are apt to think themselves as good as they should be,
because perhaps, in some one particular instance, they are not so bad
as they have been. Thus Micah retains his idols, but thinks himself
happy in having a Levite to be his priest, Judg. xvii. 13.
Jacob's Vision at Bethel. (b. c. 1760.)
10 And Jacob went out from Beer-sheba, and went toward Haran. 11 And
he lighted upon a certain place, and tarried there all night, because
the sun was set; and he took of the stones of that place, and put them
for his pillows, and lay down in that place to sleep. 12 And he
dreamed, and behold a ladder set up on the earth, and the top of it
reached to heaven: and behold the angels of God ascending and
descending on it. 13 And, behold, the Lord stood above it, and said,
I am the Lord God of Abraham thy father, and the God of Isaac: the land
whereon thou liest, to thee will I give it, and to thy seed; 14 And
thy seed shall be as the dust of the earth, and thou shalt spread
abroad to the west, and to the east, and to the north, and to the
south: and in thee and in thy seed shall all the families of the earth
be blessed. 15 And, behold, I am with thee, and will keep thee in all
places whither thou goest, and will bring thee again into this land;
for I will not leave thee, until I have done that which I have spoken
to thee of.
We have here Jacob upon his journey towards Syria, in a very desolate
condition, like one that was sent to seek his fortune; but we find
that, though he was alone, yet he was not alone, for the Father was
with him, John xvi. 32. If what is here recorded happened (as it should
seem it did) the first night, he had made a long day's journey from
Beersheba to Bethel, above forty miles. Providence brought him to a
convenient place, probably shaded with trees, to rest himself in that
night; and there he had,
I. A hard lodging (v. 11), the stones for his pillows, and the heavens
for his canopy and curtains. As the usage then was, perhaps this was
not so bad as it seems now to us; but we should think, 1. He lay very
cold, the cold ground for his bed, and, which one would suppose made
the matter worse, a cold stone for his pillow, and in the cold air. 2.
Very uneasy. If his bones were sore with his day's journey, his night's
rest would but make them sorer. 3. Very much exposed. He forgot that he
was fleeing for his life; or had his brother, in his rage, pursued, or
sent a murderer after him, here he lay ready to be sacrificed, and
destitute of shelter and defence. We cannot think it was by reason of
his poverty that he was so ill accommodated, but, (1.) It was owing to
the plainness and simplicity of those times, when men did not take so
much state, and consult their ease so much, as in these later times of
softness and effeminacy. (2.) Jacob had been particularly used to
hardships, as a plain man dwelling in tents; and, designing now to go
to service, he was the more willing to inure himself to them; and, as
it proved, it was well, ch. xxxi. 40. (3.) His comfort in the divine
blessing, and his confidence in the divine protection, made him easy,
even when he lay thus exposed; being sure that his God made him to
dwell in safety, he could lie down and sleep upon a stone.
II. In his hard lodging he had a pleasant dream. Any Israelite indeed
would be willing to take up with Jacob's pillow, provided he might but
have Jacob's dream. Then, and there, he heard the words of God, and saw
the visions of the Almighty. It was the best night's sleep he ever had
in his life. Note, God's time to visit his people with his comforts is
when they are most destitute of other comforts, and other comforters;
when afflictions in the way of duty (as these were) do abound, then
shall consolations so much the more abound. Now observe here,
1. The encouraging vision Jacob saw, v. 12. He saw a ladder which
reached from earth to heaven, the angels ascending and descending upon
it, and God himself at the head of it. Now this represents the two
things that are very comfortable to good people at all times, and in
all conditions:--(1.) The providence of God, by which there is a
constant correspondence kept up between heaven and earth. The counsels
of heaven are executed on earth, and the actions and affairs of this
earth are all known in heaven are executed on earth, and the actions
and affairs of this earth are all known in heaven and judged there.
Providence does its work gradually, and by steps. Angels are employed
as ministering spirits, to serve all the purposes and designs of
Providence, and the wisdom of God is at the upper end of the ladder,
directing all the motions of second causes to the glory of the first
Cause. The angels are active spirits, continually ascending and
descending; they rest not, day nor night, from service, according to
the posts assigned them. They ascend, to give account of what they have
done, and to receive orders; and then descend, to execute the orders
they have received. Thus we should always abound in the work of the
Lord, that we may do it as the angels do it, Ps. ciii. 20, 21. This
vision gave very seasonable comfort to Jacob, letting him know that he
had both a good guide and a good guard, in his going out and coming
in,--that, though he was made to wander from his father's house, yet
still he was the care of a kind Providence, and the charge of the holy
angels. This is comfort enough, though we should not admit the notion
which some have, that the tutelar angels of Canaan were ascending,
having guarded Jacob out of their land, and the angels of Syria
descending to take him into their custody. Jacob was now the type and
representative of the whole church, with the guardianship of which the
angels are entrusted. (2.) The mediation of Christ. He is this ladder,
the foot on earth in his human nature, the top in heaven in his divine
nature: or the former in his humiliation, the latter in his exaltation.
All the intercourse between heaven and earth, since the fall, is by
this ladder. Christ is the way; all God's favours come to us, and all
our services go to him, by Christ. If God dwell with us, and we with
him, it is by Christ. We have no way of getting to heaven, but by this
ladder; if we climb up any other way we are thieves and robbers. To
this vision our Saviour alludes when he speaks of the angels of God
ascending and descending upon the son of man (John i. 51); for the kind
offices the angels do us, and the benefits we receive by their
ministration, are all owing to Christ, who has reconciled things on
earth and things in heaven (Col. i. 20), and made them all meet in
himself, Eph. i. 10.
2. The encouraging words Jacob heard. God now brought him into the
wilderness, and spoke comfortably to him, spoke from the head of the
ladder; for all the glad tidings we receive from heaven come through
Jesus Christ.
(1.) The former promises made to his father were repeated and ratified
to him, v. 13, 14. In general, God intimated to him that he would be
the same to him that he had been to Abraham and Isaac. Those that tread
in the steps of their godly parents are interested in their covenant
and entitled to their privileges. Particularly, [1.] The land of Canaan
is settled upon him, the land whereon thou liest; as if by his lying so
contentedly upon the bare ground he had taken livery and seisin of the
whole land. [2.] It is promised him that his posterity should multiply
exceedingly as the dust of the earth--that, though he seemed now to be
plucked off as a withered branch, yet he should become a flourishing
tree, that should send out his boughs unto the sea. These were the
blessings with which his father had blessed him (v. 3, 4), and God here
said Amen to them, that he might have strong consolation. [3.] It is
added that the Messiah should come from his loins, in whom all the
families of the earth should be blessed. Christ is the great blessing
of the world. All that are blessed, whatever family they are of, are
blessed in him, and none of any family are excluded from blessedness in
him, but those that exclude themselves.
(2.) Fresh promises were made him, accommodated to his present
condition, v. 15. [1.] Jacob was apprehensive of danger from his
brother Esau; but God promises to keep him. Note, Those are safe whom
God protects, whoever pursues them. [2.] He had now a long journey
before him, had to travel alone, in an unknown road, to an unknown
country; but, behold, I am with thee, says God. Note, Wherever we are,
we are safe, and may be easy, if we have God's favourable presence with
us. [3.] He knew not, but God foresaw, what hardships he should meet
with in his uncle's service, and therefore promises to preserve him in
all places. Note, God knows how to give his people graces and comforts
accommodated to the events that shall be, as well as to those that are.
[4.] He was now going as an exile into a place far distant, but God
promises him to bring him back again to this land. Note, He that
preserves his people's going out will also take care of their coming
in, Ps. cxxi. 8. [5.] He seemed to be forsaken of all his friends, but
God here gives him this assurance, I will not leave thee. Note, Whom
God loves he never leaves. This promise is sure to all the seed, Heb.
xiii. 5. [6.] Providences seemed to contradict the promises; he is
therefore assured of the performance of them in their season: All shall
be done that I have spoken to thee of. Note, Saying and doing are not
two things with God, whatever they are with us.
Jacob's Vow. (b. c. 1760.)
16 And Jacob awaked out of his sleep, and he said, Surely the Lord is
in this place; and I knew it not. 17 And he was afraid, and said, How
dreadful is this place! this is none other but the house of God, and
this is the gate of heaven. 18 And Jacob rose up early in the
morning, and took the stone that he had put for his pillows, and set it
up for a pillar, and poured oil upon the top of it. 19 And he called
the name of that place Beth-el: but the name of that city was called
Luz at the first. 20 And Jacob vowed a vow, saying, If God will be
with me, and will keep me in this way that I go, and will give me bread
to eat, and raiment to put on, 21 So that I come again to my father's
house in peace; then shall the Lord be my God: 22 And this stone,
which I have set for a pillar, shall be God's house: and of all that
thou shalt give me I will surely give the tenth unto thee.
God manifested himself and his favour to Jacob when he was asleep and
purely passive; for the spirit, like the wind, blows when and where he
listeth, and God's grace, like the dew, tarrieth not for the sons of
men, Mic. v. 7. But Jacob applied himself to the improvement of the
visit God had made him when he was awake; and we may well think he
awaked, as the prophet did (Jer. xxxi. 26), and behold his sleep was
sweet to him. Here is much of Jacob's devotion on this occasion.
I. He expressed a great surprise at the tokens he had of God's special
presence with him in that place: Surely the Lord is in this place and I
knew it not, v. 16. Note, 1. God's manifestations of himself to his
people carry their own evidence along with them. God can give
undeniable demonstrations of his presence, such as give abundant
satisfaction to the souls of the faithful that God is with them of a
truth, satisfaction not communicable to others, but convincing to
themselves. 2. We sometimes meet with God where we little thought of
meeting with him. He is where we did not think he had been, is found
where we asked not for him. No place excludes divine visits (ch. xvi.
13, here also); wherever we are, in the city or in the desert, in the
house or in the field, in the shop or in the street, we may keep up our
intercourse with Heaven if it be not our own fault.
II. It struck an awe upon him (v. 17): He was afraid; so far was he
from being puffed up, and exalted above measure, with the abundance of
the revelations (2 Cor. xii. 7), that he was afraid. Note, The more we
see of God the more cause we see for holy trembling and blushing before
him. Those to whom God is pleased to manifest himself are thereby laid,
and kept, very low in their own eyes, and see cause to fear even the
Lord and his goodness, Hos. iii. 5. He said, How dreadful is this
place! that is, "The appearance of God in this place is never to be
thought of, but with a holy awe and reverence. I shall have a respect
for this place, and remember it by this token, as long as I live:" not
that he thought the place itself any nearer the divine visions than
other places; but what he saw there at this time was, as it were, the
house of God, the residence of the divine Majesty, and the gate of
heaven, that is, the general rendezvous of the inhabitants of the upper
world, as the meetings of a city were in their gates; or the angels
ascending and descending were like travellers passing and re-passing
through the gates of a city. Note, 1. God is in a special manner
present where his grace is revealed and where his covenants are
published and sealed, as of old by the ministry of angels, so now by
instituted ordinances, Matt. xxviii. 20. 2. Where God meets us with his
special presence we ought to meet him with the most humble reverence,
remembering his justice and holiness, and our own meanness and
vileness.
III. He took care to preserve the memorial of it two ways: 1. He set up
the stone for a pillar (v. 18); not as if he thought the visions of his
head were any way owing to the stone on which it lay, but thus he would
mark the place against he came back, and erect a lasting monument of
God's favour to him, and because he had not time now to build an altar
here, as Abraham did in the places where God appeared to him, ch. xii.
7. He therefore poured oil on the top of this stone, which probably was
the ceremony then used in dedicating their altars, as an earnest of his
building an altar when he should have conveniences for it, as
afterwards he did, in gratitude to God for this vision, ch. xxxv. 7.
Note, Grants of mercy call for returns of duty, and the sweet communion
we have with God ought ever to be remembered. 2. He gave a new name to
the place, v. 19. It had been called Luz, an almond-tree; but he will
have it henceforward called Beth-el, the house of God. This gracious
appearance of God to him put a greater honour upon it, and made it more
remarkable, than all the almond-trees that flourished there. This is
that Beth-el where, long after, it is said, God found Jacob, and there
(in what he said to him) he spoke with us, Hos. xii. 4. In process of
time, this Beth-el, the house of God, became Beth-aven, a house of
vanity and iniquity, when Jeroboam set up one of his calves there.
IV. He made a solemn vow upon this occasion, v. 20-22. By religious
vows we give glory to God, own our dependence upon him, and lay a bond
upon our own souls to engage and quicken our obedience to him. Jacob
was now in fear and distress; and it is seasonable to make vows in
times of trouble, or when we are in pursuit of any special mercy, Jon.
i. 16; Ps. lxvi. 13, 14; 1 Sam. i. 11; Num. xxi. 1-3. Jacob had now had
a gracious visit from heaven. God had renewed his covenant with him,
and the covenant is mutual. When God ratifies his promises to us, it is
proper for us to repeat our promises to him. Now in this vow observe,
1. Jacob's faith. God had said (v. 15), I am with thee, and will keep
thee. Jacob takes hold of this, and infers, "Seeing God will be with
me, and will keep me, as he hath said, and (which is implied in that
promise) will provide comfortably for me,--and seeing he has promised
to bring me again to this land, that is, to the house of my father,
whom I hope to find alive at my return in peace" (so unlike was he to
Esau who longed for the days of mourning for his father),--"I depend
upon it." Note, God's promises are to be the guide and measure of our
desires and expectations. 2. Jacob's modesty and great moderation in
his desires. He will cheerfully content himself with bread to eat, and
raiment to put on; and, though God's promise had now made him heir to a
very great estate, yet he indents not for soft clothing and dainty
meat. Agur's wish is his, Feed me with food convenient for me; and see
1 Tim. vi. 8. Nature is content with a little, and grace with less.
Those that have most have, in effect, no more for themselves than food
and raiment; of the overplus they have only either the keeping or the
giving, not the enjoyment: if God give us more, we are bound to be
thankful, and to use it for him; if he give us but this, we are bound
to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and
his regard to God, which appear here, (1.) In what he desired, that God
would be with him and keep him. Note, We need desire no more to make us
easy and happy, wherever we are, than to have God's presence with us
and to be under his protection. It is comfortable, in a journey, to
have a guide in an unknown way, a guard in a dangerous way, to be well
carried, well provided for, and to have good company in any way; and
those that have God with them have all this in the best manner. (2.) In
what he designed. His resolution is, [1.] In general, to cleave to the
Lord, as his God in covenant: Then shall the Lord be my God. Not as if
he would disown him and cast him off if he should want food and
raiment; no, though he slay us, we must cleave to him; but "then I will
rejoice in him as my God; then I will more strongly engage myself to
abide with him." Note, Every mercy we receive from God should be
improved as an additional obligation upon us to walk closely with him
as our God. [2.] In particular, that he would perform some special acts
of devotion, in token of his gratitude. First, "This pillar shall keep
possession here till I come back in peace, and then it shall be God's
house," that is, "an altar shall be erected here to the honour of God."
Secondly, "The house of god shall not be unfurnished, nor his altar
without a sacrifice: Of all that thou shalt give me I will surely give
the tenth unto thee, to be spent either upon God's altars or upon his
poor," both which are his receivers in the world. Probably it was
according to some general instructions received from heaven that
Abraham and Jacob offered the tenth of their acquisitions to God. Note,
1. God must be honoured with our estates, and must have his dues out of
them. When we receive more than ordinary mercy from God we should study
to give some signal instances of gratitude to him. 2. The tenth is a
very fit proportion to be devoted to God and employed for him, though,
as circumstances vary, it may be more or less, as God prospers us, 1
Cor. xvi. 2; 2 Cor. ix. 7.
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G E N E S I S
CHAP. XXIX.
This chapter gives us an account of God's providences concerning Jacob,
pursuant to the promises made to him in the foregoing chapter. I. How
he was brought in safety to his journey's end, and directed to his
relations there, who bade him welcome, ver. 1-14. II. How he was
comfortably disposed of in marriage, ver. 15-30. III. How his family
was built up in the birth of four sons, ver. 31-35. The affairs of
princes and mighty nations that were then in being are not recorded in
the book of God, but are left to be buried in oblivion; while these
small domestic concerns of holy Jacob are particularly recorded with
their minute circumstances, that they may be in everlasting
remembrance. For "the memory of the just is blessed."
Jacob's Arrival at Padan-aram. (b. c. 1760.)
1 Then Jacob went on his journey, and came into the land of the people
of the east. 2 And he looked, and behold a well in the field, and,
lo, there were three flocks of sheep lying by it; for out of that well
they watered the flocks: and a great stone was upon the well's mouth.
3 And thither were all the flocks gathered: and they rolled the stone
from the well's mouth, and watered the sheep, and put the stone again
upon the well's mouth in his place. 4 And Jacob said unto them, My
brethren, whence be ye? And they said, Of Haran are we. 5 And he said
unto them, Know ye Laban the son of Nahor? And they said, We know him.
6 And he said unto them, Is he well? And they said, He is well: and,
behold, Rachel his daughter cometh with the sheep. 7 And he said, Lo,
it is yet high day, neither is it time that the cattle should be
gathered together: water ye the sheep, and go and feed them. 8 And
they said, We cannot, until all the flocks be gathered together, and
till they roll the stone from the well's mouth; then we water the
sheep.
All the stages Israel's march to Canaan are distinctly noticed, but no
particular journal is kept of Jacob's expedition further than Beth-el;
no, he had no more such happy nights as he had at Beth-el, no more such
visions of the Almighty. That was intended for a feast; he must not
expect it to be his daily bread. But, 1. We are here told how
cheerfully he proceeded in his journey after the sweet communion he had
with God at Beth-el: Then Jacob lifted up his feet; so the margin reads
it, v. 1. Then he went on with cheerfulness and alacrity, not burdened
with his cares, nor cramped with his fears, being assured of God's
gracious presence with him. Note, After the visions we have had of God,
and the vows we have made to him in solemn ordinances, we should run
the way of his commandments with enlarged hearts, Heb. xii. 1. 2. How
happily he arrived at his journey's end. Providence brought him to the
very field where his uncle's flocks were to be watered, and there he
met with Rachel, who was to be his wife. Observe, (1.) The divine
Providence is to be acknowledged in all the little circumstances which
concur to make a journey, or other undertaking, comfortable and
successful. If, when we are at a loss, we meet seasonably with those
that can direct us--if we meet with a disaster, and those are at hand
that will help us--we must not say that it was by chance, nor that
fortune therein favoured us, but that it was by Providence, and that
God therein favoured us. Our ways are ways of pleasantness, if we
continually acknowledge God in them. (2.) Those that have flocks must
look well to them, and be diligent to know their state, Prov. xxvii.
23. What is here said of the constant care of the shepherds concerning
their sheep (v. 2, 3, 7, 8) may serve to illustrate the tender concern
which our Lord Jesus, the great Shepherd of the sheep, has for his
flock, the church; for he is the good Shepherd, that knows his sheep,
and is known of them, John x. 14. The stone at the well's mouth, which
is so often mentioned here, was either to secure their property in it
(for water was scarce, it was not there usus communis aquarum--for
every one's use), or it was to save the well from receiving damage from
the heat of the sun, or from any spiteful hand, or to prevent the lambs
of the flock from being drowned in it. (3.) Separate interests should
not take us from joint and mutual help; when all the shepherds came
together with their flocks, then, like loving neighbours, at
watering-time, they watered their flocks together. (4.) It becomes us
to speak civilly and respectfully to strangers. Though Jacob was no
courtier, but a plain man, dwelling in tents, and a stranger to
compliment, yet he addresses himself very obligingly to the people he
met with, and calls them his brethren, v. 4. The law of kindness in the
tongue has a commanding power, Prov. xxxi. 26. Some think he calls them
brethren because they were of the same trade, shepherds like him.
Though he was now upon his preferment, he was not ashamed of his
occupation. (5.) Those that show respect have usually respect shown to
them. As Jacob was civil to these strangers, so he found them civil to
him. When he undertook to teach them how to despatch their business (v.
7), they did not bid him meddle with his own concerns and let them
alone; but, though he was a stranger, they gave him the reason of their
delay, v. 8. Those that are neighbourly and friendly shall have
neighbourly and friendly usage.
Rachel's Humility and Industry. (b. c. 1760.)
9 And while he yet spake with them, Rachel came with her father's
sheep: for she kept them. 10 And it came to pass, when Jacob saw
Rachel the daughter of Laban his mother's brother, and the sheep of
Laban his mother's brother, that Jacob went near, and rolled the stone
from the well's mouth, and watered the flock of Laban his mother's
brother. 11 And Jacob kissed Rachel, and lifted up his voice, and
wept. 12 And Jacob told Rachel that he was her father's brother, and
that he was Rebekah's son: and she ran and told her father. 13 And it
came to pass, when Laban heard the tidings of Jacob his sister's son,
that he ran to meet him, and embraced him, and kissed him, and brought
him to his house. And he told Laban all these things. 14 And Laban
said to him, Surely thou art my bone and my flesh. And he abode with
him the space of a month.
Here we see, 1. Rachel's humility and industry: She kept her father's
sheep (v. 9), that is, she took the care of them, having servants under
her that were employed about them. Rachel's name signifies a sheep.
Note, Honest useful labour is that which nobody needs be ashamed of,
nor ought it to be a hindrance to any one's preferment. 2. Jacob's
tenderness and affection. When he understood that this was his
kinswoman (probably he had heard of her name before), knowing what his
errand was into that country, we may suppose it struck his mind
immediately that this must be his wife. Being already smitten with her
ingenuous comely face (though it was probably sun-burnt, and she was in
the homely dress of a shepherdess), he is wonderfully officious, and
anxious to serve her (v. 10), and addresses himself to her with tears
of joy and kisses of love, v. 11. She runs with all haste to tell her
father; for she will by no means entertain her kinsman's address
without her father's knowledge and approbation, v. 12. These mutual
respects, at their first interview, were good presages of their being a
happy couple. 3. Providence made that which seemed contingent and
fortuitous to give speedy satisfaction to Jacob's mind, as soon as ever
he came to the place which he was bound for. Abraham's servant, when he
came upon a similar errand, met with similar encouragement. Thus God
guides his people with his eye, Ps. xxxii. 8. It is a groundless
conceit which some of the Jewish writers have, that Jacob, when he
kissed Rachel, wept because he had been set upon in his journey by
Eliphaz the eldest son of Esau, at the command of his father, and
robbed of all his money and jewels, which his mother had given him when
she sent him away. It was plain that it was his passion for Rachel, and
the surprise of this happy meeting, that drew these tears from his
eyes. 4. Laban, though none of the best-humoured men, bade him welcome,
was satisfied in the account he gave of himself, and of the reason of
his coming in such poor circumstances. While we avoid the extreme, on
the one hand, of being foolishly credulous, we must take heed of
falling into the other extreme, of being uncharitably jealous and
suspicious. Laban owned him for his kinsman: Thou art my bone and my
flesh, v. 14. Note, Those are hard-hearted indeed that are unkind to
their relations, and that hide themselves from their own flesh, Isa.
lviii. 7.
Jacob's Marriage. (b. c. 1753.)
15 And Laban said unto Jacob, Because thou art my brother, shouldest
thou therefore serve me for nought? tell me, what shall thy wages be?
16 And Laban had two daughters: the name of the elder was Leah, and the
name of the younger was Rachel. 17 Leah was tender eyed; but Rachel
was beautiful and well favoured. 18 And Jacob loved Rachel; and said,
I will serve thee seven years for Rachel thy younger daughter. 19 And
Laban said, It is better that I give her to thee, than that I should
give her to another man: abide with me. 20 And Jacob served seven
years for Rachel; and they seemed unto him but a few days, for the love
he had to her. 21 And Jacob said unto Laban, Give me my wife, for my
days are fulfilled, that I may go in unto her. 22 And Laban gathered
together all the men of the place, and made a feast. 23 And it came
to pass in the evening, that he took Leah his daughter, and brought her
to him; and he went in unto her. 24 And Laban gave unto his daughter
Leah Zilpah his maid for a handmaid. 25 And it came to pass, that in
the morning, behold, it was Leah: and he said to Laban, What is this
thou hast done unto me? did not I serve with thee for Rachel? wherefore
then hast thou beguiled me? 26 And Laban said, It must not be so done
in our country, to give the younger before the firstborn. 27 Fulfil
her week, and we will give thee this also for the service which thou
shalt serve with me yet seven other years. 28 And Jacob did so, and
fulfilled her week: and he gave him Rachel his daughter to wife also.
29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her
maid. 30 And he went in also unto Rachel, and he loved also Rachel
more than Leah, and served with him yet seven other years.
Here is, I. The fair contract made between Laban and Jacob, during the
month that Jacob spent there as a guest, v. 14. It seems he was not
idle, nor did he spend his time in sport and pastime; but like a man of
business, though he had no stock of his own, he applied himself to
serve his uncle, as he had begun (v. 10) when he watered his flock.
Note, Wherever we are, it is good to be employing ourselves in some
useful business, which will turn to a good account to ourselves or
others. Laban, it seems, was so taken with Jacob's ingenuity and
industry about his flocks that he was desirous he should continue with
him, and very fairly reasons thus: "Because thou art my brother,
shouldst thou therefore serve me for nought? v. 15. No, what reason for
that?" If Jacob be so respectful to his uncle as to give him his
service without demanding any consideration for it, yet Laban will not
be so unjust to his nephew as to take advantage either of his necessity
or of his good-nature. Note, Inferior relations must not be imposed
upon; if it be their duty to serve us, it is our duty to reward them.
Now Jacob had a fair opportunity to make known to Laban the affection
he had for his daughter Rachel; and, having no worldly goods in his
hand with which to endow her, he promises him seven years' service,
upon condition that, at the end of the seven years, he would bestow her
upon him for his wife. It appears by computation that Jacob was now
seventy-seven years old when he bound himself apprentice for a wife,
and for a wife he kept sheep, Hos. xii. 12. His posterity are there
reminded of it long afterwards, as an instance of the meanness of their
origin: probably Rachel was young, and scarcely marriageable, when
Jacob first came, which made him the more willing to stay for her till
his seven years' service had expired.
II. Jacob's honest performance of his part of the bargain, v. 20. He
served seven years for Rachel. If Rachel still continued to keep her
father's sheep (as she did, v. 9), his innocent and religious
conversation with her, while they kept the flocks, could not but
increase their mutual acquaintance and affection (Solomon's song of
love is a pastoral); if she now left it off, his easing her of that
care was very obliging. Jacob honestly served out his seven years, and
did not forfeit his indentures, though he was old; nay, he served them
cheerfully: They seemed to him but a few days, for the love he had to
her, as if it were more his desire to earn her than to have her. Note,
Love makes long and hard services short and easy; hence we read of the
labour of love, Heb. vi. 10. If we know how to value the happiness of
heaven, the sufferings of this present time will be as nothing to us in
comparison of it. An age of work will be but as a few days to those
that love God and long for Christ's appearing.
III. The base cheat which Laban put upon him when he was out of his
time: he put Leah into his arms instead of Rachel, v. 23. This was
Laban's sin; he wronged both Jacob and Rachel, whose affections,
doubtless, were engaged to each other, and, if (as some say) Leah was
herein no better than an adulteress, it was no small wrong to her too.
But it was Jacob's affliction, a damp to the mirth of the
marriage-feast, when in the morning behold it was Leah, v. 25. It is
easy to observe here how Jacob was paid in his own coin. He had cheated
his own father when he pretended to be Esau, and now his father-in-law
cheated him. Herein, how unrighteous soever Laban was, the Lord was
righteous; as Judges i. 7. Even the righteous, if they take a false
step, are sometimes thus recompensed on the earth. Many that are not,
like Jacob, disappointed in the person, soon find themselves, as much
to their grief, disappointed in the character. The choice of that
relation therefore, on both sides, ought to be made with good advice
and consideration, that, if there should be a disappointment, it may
not be aggravated by a consciousness of mismanagement.
IV. The excuse and atonement Laban made for the cheat. 1. The excuse
was frivolous: It must not be so done in our country, v. 26. We have
reason to think there was no such custom of his country as he pretends;
only he banters Jacob with it, and laughs at his mistake. Note, Those
that can do wickedly and then think to turn it off with a jest, though
they may deceive themselves and others, will find at last that God is
not mocked. But if there had been such a custom, and he had resolved to
observe it, he should have told Jacob so when he undertook to serve him
for his younger daughter. Note, As saith the proverb of the ancients,
Wickedness proceeds from the wicked, 1 Sam. xxiv. 13. Those that deal
with treacherous men must expect to be dealt treacherously with. 2. His
compounding the matter did but make bad worse: We will give thee this
also, v. 27. Hereby he drew Jacob into the sin, and snare, and
disquiet, of multiplying wives, which remains a blot in his escutcheon,
and will be so to the end of the world. Honest Jacob did not design it,
but to have kept as true to Rachel as his father had done to Rebekah.
He that had lived without a wife to the eighty-fourth year of his age
could then have been very well content with one; but Laban, to dispose
of his two daughters without portions, and to get seven years' service
more out of Jacob, thus imposes upon him, and draws him into such a
strait by his fraud, that (the matter not being yet settled, as it was
afterwards by the divine law, Lev. xviii. 18, and more fully since by
our Saviour, Matt. xix. 5) he had some colourable reasons for marrying
them both. He could not refuse Rachel, for he had espoused her; still
less could he refuse Leah, for he had married her; and therefore Jacob
must be content, and take two talents, 2 Kings v. 23. Note, One sin is
commonly the inlet of another. Those that go in by one door of
wickedness seldom find their way out but by another. The polygamy of
the patriarchs was, in some measure, excusable in them, because, though
there was a reason against it as ancient as Adam's marriage (Mal. ii.
15), yet there was no express command against it; it was in them a sin
of ignorance. It was not the product of any sinful lust, but for the
building up of the church, which was the good that Providence brought
out of it; but it will by no means justify the like practice now, when
God's will is plainly made known, that one man and one woman only must
be joined together, 1 Cor. vii. 2. The having of many wives suits well
enough with the carnal sensual spirit of the Mahomedan imposture, which
allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah
and Rachel to be figures of the two churches, the Jews under the law
and the Gentiles under the gospel: the younger the more beautiful, and
more in the thoughts of Christ when he came in the form of a servant;
but he other, like Leah, first embraced: yet in this the allegory does
not hold, that the Gentiles, the younger, were more fruitful, Gal. iv.
27.
Increase of Jacob's Family. (b. c. 1749.)
31 And when the Lord saw that Leah was hated, he opened her womb: but
Rachel was barren. 32 And Leah conceived, and bare a son, and she
called his name Reuben: for she said, Surely the Lord hath looked upon
my affliction; now therefore my husband will love me. 33 And she
conceived again, and bare a son; and said, Because the Lord hath heard
that I was hated, he hath therefore given me this son also: and she
called his name Simeon. 34 And she conceived again, and bare a son;
and said, Now this time will my husband be joined unto me, because I
have born him three sons: therefore was his name called Levi. 35 And
she conceived again, and bare a son: and she said, Now will I praise
the Lord: therefore she called his name Judah; and left bearing.
We have here the birth of four of Jacob's sons, all by Leah. Observe,
1. That Leah, who was less beloved, was blessed with children, when
Rachel was denied that blessing, v. 31. See how Providence, in
dispensing its gifts, observes a proportion, to keep the balance even,
setting crosses and comforts one over-against another, that none may be
either too much elevated or too much depressed. Rachel wants children,
but she is blessed with her husband's love; Leah wants that, but she is
fruitful. Thus it was between Elkana's two wives (1 Sam. i. 5); for the
Lord is wise and righteous. When the Lord saw that Leah was hated, that
is, loved less than Rachel, in which sense it is required that we hate
father and mother, in comparison with Christ (Luke xiv. 26), then the
Lord granted her a child, which was a rebuke to Jacob, for making so
great a difference between those that he was equally related to,--a
check to Rachel, who perhaps insulted over her sister upon that
account,--and a comfort to Leah, that she might not be overwhelmed with
the contempt put upon her: thus God giveth abundant honour to that
which lacked, 1 Cor. xii. 24. 2. The names she gave her children were
expressive of her respectful regards both to God and to her husband.
(1.) She appears very ambitious of her husband's love: she reckoned the
want of it her affliction (v. 32); not upbraiding him with it as his
fault, nor reproaching him for it, and so making herself uneasy to him,
but laying it to heart as her grief, which yet she had reason to bear
with the more patience because she herself was consenting to the fraud
by which she became his wife; and we may well bear that trouble with
patience which we bring upon ourselves by our own sin and folly. She
promised herself that the children she bore him would gain her the
interest she desired in his affections. She called her first-born
Reuben (see a son), with this pleasant thought, Now will my husband
love me; and her third son Levi (joined), with this expectation, Now
will my husband by joined unto me, v. 34. Mutual affection is both the
duty and comfort of that relation; and yoke-fellows should study to
recommend themselves to each other, 1 Cor. vii. 33, 34. (2.) She
thankfully acknowledges the kind providence of God in it: The Lord hath
looked upon my affliction, v. 32. "The Lord hath heard, that is, taken
notice of it, that I was hated (for our afflictions, as they are before
God's eyes, so they have a cry in his ears), he has therefore given me
this son." Note, Whatever we have that contributes either to our
support and comfort under our afflictions or to our deliverance from
them, God must be owned in it, especially his pity and tender mercy.
Her fourth she called Judah (praise), saying, Now will I praise the
Lord, v. 35. And this was he of whom, as concerning the flesh, Christ
came. Note, [1.] Whatever is the matter of our rejoicing ought to be
the matter of our thanksgiving. Fresh favours should quicken us to
praise God for former favours. Now will I praise the Lord more and
better than I have done. [2.] All our praises must centre in Christ,
both as the matter of them and as the Mediator of them. He descended
from him whose name was praise, for he is our praise. Is Christ formed
in my heart? Now will I praise the Lord.
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G E N E S I S
CHAP. XXX.
In this chapter we have an account of the increase, I. Of Jacob's
family. Eight children more we find registered in this chapter; Dan and
Naphtali by Bilhah, Rachel's maid, ver. 1-8. Gad and Asher by Zilpah,
Leah's maid, ver. 9-13. Issachar, Zebulun, and Dinah, by Leah, ver.
14-21. And, last of all, Joseph, by Rachel, ver. 22-24. II. Of Jacob's
estate. He makes a new bargain with Laban, ver. 25-34. And in the six
years' further service he did to Laban God wonderfully blessed him, so
that his stock of cattle became very considerable, ver. 35-43. Herein
was fulfilled the blessing with which Isaac dismissed him (ch. xxviii.
3), "God make thee fruitful, and multiply thee." Even these small
matters concerning Jacob's house and field, though they seem
inconsiderable, are improvable for our learning. For the scriptures
were written, not for princes and statesmen, to instruct them in
politics; but for all people, even the meanest, to direct them in their
families and callings: yet some things are here recorded concerning
Jacob, not for imitation, but for admonition.
Increase of Jacob's Family. (b. c. 1745.)
1 And when Rachel saw that she bare Jacob no children, Rachel envied
her sister; and said unto Jacob, Give me children, or else I die. 2
And Jacob's anger was kindled against Rachel: and he said, Am I in
God's stead, who hath withheld from thee the fruit of the womb? 3 And
she said, Behold my maid Bilhah, go in unto her; and she shall bear
upon my knees, that I may also have children by her. 4 And she gave
him Bilhah her handmaid to wife: and Jacob went in unto her. 5 And
Bilhah conceived, and bare Jacob a son. 6 And Rachel said, God hath
judged me, and hath also heard my voice, and hath given me a son:
therefore called she his name Dan. 7 And Bilhah Rachel's maid
conceived again, and bare Jacob a second son. 8 And Rachel said, With
great wrestlings have I wrestled with my sister, and I have prevailed:
and she called his name Naphtali. 9 When Leah saw that she had left
bearing, she took Zilpah her maid, and gave her Jacob to wife. 10 And
Zilpah Leah's maid bare Jacob a son. 11 And Leah said, A troop
cometh: and she called his name Gad. 12 And Zilpah Leah's maid bare
Jacob a second son. 13 And Leah said, Happy am I, for the daughters
will call me blessed: and she called his name Asher.
We have here the bad consequences of that strange marriage which Jacob
made with the two sisters. Here is,
I. An unhappy disagreement between him and Rachel (v. 1, 2),
occasioned, not so much by her own barrenness as by her sister's
fruitfulness. Rebekah, the only wife of Isaac, was long childless, and
yet we find no uneasiness between her and Isaac; but here, because Leah
bears children, Rachel cannot live peaceably with Jacob.
1. Rachel frets. She envied her sister, v. 1. Envy is grieving at the
good of another, than which no sin is more offensive to God, nor more
injurious to our neighbour and ourselves. She considered not that it
was God that made the difference, and that though, in this single
instance her sister was preferred before her, yet in other things she
had the advantage. Let us carefully watch against all the risings and
workings of this passion in our minds. Let not our eye be evil towards
any of our fellow-servants because our master's is good. But this was
not all; she said to Jacob, Give me children, or else I die. Note, We
are very apt to err in our desires of temporal mercies, as Rachel here.
(1.) One child would not content her; but, because Leah has more than
one, she must have more too: Give me children. (2.) Her heart is
inordinately set upon it, and, if she have not what she would have, she
will throw away her life, and all the comforts of it. "Give them to me,
or else I die," that is, "I shall fret myself to death; the want of
this satisfaction will shorten my days." Some think she threatens Jacob
to lay violent hands upon herself, if she could not obtain this mercy.
(3.) She did not apply to God by prayer, but to Jacob only, forgetting
that children are a heritage of the Lord, Ps. cxxvii. 3. We wrong both
God and ourselves when our eye is more to men, the instruments of our
crosses and comforts, than to God the author. Observe a difference
between Rachel's asking for this mercy and Hannah's, 1 Sam. i. 10, &c.
Rachel envied; Hannah wept. Rachel must have children, and she died of
the second; Hannah prayed for one child, and she had four more. Rachel
is importunate and peremptory; Hannah is submissive and devout. If thou
wilt give me a child, I will give him to the Lord. Let Hannah be
imitated, and not Rachel; and let our desires be always under the
direction and control of reason and religion.
2. Jacob chides, and most justly. He loved Rachel, and therefore
reproved her for what she said amiss, v. 2. Note, Faithful reproofs and
products and instances of true affection, Ps. cxli. 5; Prov. xxvii. 5,
6. Job reproved his wife when she spoke the language of the foolish
women, Job ii. 10. See 1 Cor. vii. 16. He was angry, not at the person,
but at the sin; he expressed himself so as to show his displeasure.
Note, sometimes it is requisite that a reproof should be given warm,
like a medical potion; not too hot, lest it scald the patient; yet not
cold, lest it prove ineffectual. It was a very grave and pious reply
which Jacob gave to Rachel's peevish demand: Am I in God's stead? The
Chaldee paraphrases it well, Dost thou ask sons of me? Oughtest thou
not to ask them from before the Lord? The Arabic reads it, "Am I above
God? can I give thee that which God denies thee?" This was said like a
plain man. Observe, (1.) He acknowledges the hand of God in the
affliction which he was a sharer with her in: He hath withheld the
fruit of the womb. Note, Whatever we want, it is God that withholds it,
a sovereign Lord, most wise, holy, and just, that may do what he will
with his own, and is debtor to no man, that never did, nor ever can do,
any wrong to any of his creatures. The keys of the clouds, of the
heart, of the grave, and of the womb, are four keys which God had in
his hand, and which (the rabbin say) he entrusts neither with angels
nor seraphim. See Rev. iii. 7. Job xi. 10; xii. 14. (2.) He
acknowledges his own inability to alter what God had appointed: "Am I
in God's stead? What! dost thou make a god of me?" Deos qui rogat ille
facit--He to whom we offer supplications is to us a god. Note, [1.]
There is no creature that is, or can be, to us, in God's stead. God may
be to us instead of any creature, as the sun instead of the moon and
stars; but the moon and all the stars will not be to us instead of the
sun. No creature's wisdom, power, and love, will be to us instead of
God's. [2.] It is therefore our sin and folly to place any creature in
God's stead, and to place that confidence in any creature which is to
be placed in God only.
II. An unhappy agreement between him and the two handmaids.
1. At the persuasion of Rachel, he took Bilhah her handmaid to wife,
that, according to the usage of those times, his children by her might
be adopted and owned as her mistress's children, v. 3, &c. She would
rather have children by reputation than none at all, children that she
might fancy to be her own, and call her own, though they were not so.
One would think her own sister's children were nearer akin to her than
her maid's, and she might with more satisfaction have made them her own
if she had so pleased; but (so natural is it for us all to be fond of
power) children that she had a right to rule were more desirable to her
than children that she had more reason to love; and, as an early
instance of her dominion over the children born in her apartment, she
takes a pleasure in giving them names that carry in them nothing but
marks of emulation with her sister, as if she had overcome her, (1.) At
law. She calls the first son of her handmaid Dan (judgement), saying,
"God hath judged me" (v. 6), that is, "given sentence in my favour."
(2.) In battle. She calls the next Naphtali (wrestlings), saying, I
have wrestled with my sister, and have prevailed (v. 8); as if all
Jacob's sons must be born men of contention. See what roots of
bitterness envy and strife are, and what mischief they make among
relations.
2. At the persuasion of Leah, he took Zilpah her handmaid to wife also,
v. 9. Rachel had done that absurd and preposterous thing of giving her
maid to her husband, in emulation with Leah; and now Leah (because she
missed one year in bearing children) does the same, to be even with
her, or rather to keep before her. See the power of jealousy and
rivalship, and admire the wisdom of the divine appointment, which
unites one man and one woman only; for God hath called us to peace and
purity, 1 Cor. vii. 15. Two sons Zilpah bore to Jacob, whom Leah looked
upon herself as entitled to, in token of which she called one Gad (v.
11), promising herself a little troop of children; and children are the
militia of a family, they fill the quiver, Ps. cxxvii. 4, 5. The other
she called Asher (happy), thinking herself happy in him, and promising
herself that her neighbours would think so too: The daughters will call
me blessed, v. 13. Note, It is an instance of the vanity of the world,
and the foolishness bound up in our hearts, that most people value
themselves and govern themselves more by reputation than either by
reason or religion; they think themselves blessed if the daughters do
but call them so. There was much amiss in the contest and competition
between these two sisters, yet God brought good out of this evil; for,
the time being now at hand when the seed of Abraham must begin to
increase and multiply, thus Jacob's family was replenished with twelve
sons, heads of the thousands of Israel, from whom the celebrated twelve
tribes descended and were named.
14 And Reuben went in the days of wheat harvest, and found mandrakes in
the field, and brought them unto his mother Leah. Then Rachel said to
Leah, Give me, I pray thee, of thy son's mandrakes. 15 And she said
unto her, Is it a small matter that thou hast taken my husband? and
wouldest thou take away my son's mandrakes also? And Rachel said,
Therefore he shall lie with thee to night for thy son's mandrakes. 16
And Jacob came out of the field in the evening, and Leah went out to
meet him, and said, Thou must come in unto me; for surely I have hired
thee with my son's mandrakes. And he lay with her that night. 17 And
God hearkened unto Leah, and she conceived, and bare Jacob the fifth
son. 18 And Leah said, God hath given me my hire, because I have
given my maiden to my husband: and she called his name Issachar. 19
And Leah conceived again, and bare Jacob the sixth son. 20 And Leah
said, God hath endued me with a good dowry; now will my husband dwell
with me, because I have borne him six sons: and she called his name
Zebulun. 21 And afterwards she bare a daughter, and called her name
Dinah. 22 And God remembered Rachel, and God hearkened to her, and
opened her womb. 23 And she conceived, and bare a son; and said, God
hath taken away my reproach: 24 And she called his name Joseph; and
said, The Lord shall add to me another son.
Here is, I. Leah fruitful again, after she had, for some time, left off
bearing. Jacob, it should seem, associated more with Rachel than with
Leah. The law of Moses supposes it a common case that, if a man had two
wives, one would be beloved and the other hated, Deut. xxi. 15. But at
length Rachel's strong passions betrayed her into a bargain with Leah
that Jacob should return to her apartment. Reuben, a little lad, five
or six years old, playing in the field, found mandrakes, dudaim. It is
uncertain what they were, the critics are not agreed about them; we are
sure they were some rarities, either fruits or flowers that were very
pleasant to the smell, Cant. vii. 13. Note, The God of nature has
provided, not only for our necessities, but for our delights; there are
products of the earth in the exposed fields, as well as in the planted
protected gardens, that are very valuable and useful. How plentifully
is nature's house furnished and her table spread! Her precious fruits
offer themselves to be gathered by the hands of little children. It is
a laudable custom of the devout Jews, when they find pleasure, suppose
in eating an apple, to lift up their hearts, and say, "Blessed be he
that made this fruit pleasant!" Or, in smelling a flower, "Blessed be
he that made this flower sweet." Some think these mandrakes were
jessamine flowers. Whatever they were, Rachel could not see them in
Leah's hands, where the child had placed them, but she must covet them.
She cannot bear the want of these pretty flowers, but will purchase
them at any rate. Note, There may be great sin and folly in the
inordinate desire of a small thing. Leah takes this advantage (as Jacob
had of Esau's coveting his red pottage) to obtain that which was justly
due to her, but to which Rachel would not otherwise have consented.
Note, Strong passions often thwart one another, and those cannot but be
continually uneasy that are hurried on by them. Leah is overjoyed that
she shall have her husband's company again, that her family might yet
further be built up, which is the blessing she desires and devoutly
prays for, as is intimated, v. 17, where it is said, God hearkened unto
Leah. The learned bishop Patrick very well suggests here that the true
reason of this contest between Jacob's wives for his company, and their
giving him their maids to be his wives, was the earnest desire they had
to fulfil the promise made to Abraham (and now lately renewed to
Jacob), that his seed should be as the stars of heaven for multitude,
and that in one seed of his, the Messiah, all the nations of the earth
should be blessed. And he thinks it would have been below the dignity
of this sacred history to take such particular notice of these things
if there had not been some such great consideration in them. Leah was
now blessed with two sons; the first she called Issachar (a hire),
reckoning herself well repaid for her mandrakes, nay (which is a
strange construction of the providence) rewarded for giving her maid to
her husband. Note, We abuse God's mercy when we reckon that his favours
countenance and patronize our follies. The other she called Zebulun
(dwelling), owning God's bounty to her: God has endowed me with a good
dowry, v. 20. Jacob had not endowed her when he married her, nor had he
wherewithal in possession; but she reckons a family of children not a
bill of charges, but a good dowry, Ps. cxiii. 9. She promises herself
more of her husband's company now that she had borne him six sons, and
that, in love to his children at least, he would often visit her
lodgings. Mention is made (v. 21) of the birth of a daughter, Dinah,
because of the following story concerning her, ch. xxxiv. Perhaps Jacob
had other daughters, though their names are not registered.
II. Rachel fruitful at last (v. 22): God remembered Rachel, whom he
seemed to have forgotten, and hearkened to her whose prayers had been
long denied; and then she bore a son. Note, As God justly denies the
mercy we have been inordinately desirous of, so sometimes he graciously
grants, at length, that which we have long waited for. He corrects our
folly, and yet considers our frame, and does not contend for ever.
Rachel called her son Joseph, which in Hebrew is akin to two words of a
contrary signification, Asaph (abstulit), He has taken away my
reproach, as if the greatest mercy she had in this son was that she had
saved her credit; and Jasaph (addidit), The Lord shall add to me
another son, which may be looked upon either as the language of her
inordinate desire (she scarcely knows how to be thankful for one unless
she may be sure of another), or of her faith--she takes this mercy as
an earnest of further mercy. "Has God given me his grace? I may call it
Joseph, and say, He shall add more grace! Has he given me his joy? I
may call it Joseph, and say, He will give me more joy. Has he begun,
and shall he not make an end?"
Jacob's Bargain with Laban. (b. c. 1745.)
25 And it came to pass, when Rachel had borne Joseph, that Jacob said
unto Laban, Send me away, that I may go unto mine own place, and to my
country. 26 Give me my wives and my children, for whom I have served
thee, and let me go: for thou knowest my service which I have done
thee. 27 And Laban said unto him, I pray thee, if I have found favour
in thine eyes, tarry: for I have learned by experience that the Lord
hath blessed me for thy sake. 28 And he said, Appoint me thy wages,
and I will give it. 29 And he said unto him, Thou knowest how I have
served thee, and how thy cattle was with me. 30 For it was little
which thou hadst before I came, and it is now increased unto a
multitude; and the Lord hath blessed thee since my coming: and now when
shall I provide for mine own house also? 31 And he said, What shall I
give thee? And Jacob said, Thou shalt not give me anything: if thou
wilt do this thing for me, I will again feed and keep thy flock: 32 I
will pass through all thy flock to day, removing from thence all the
speckled and spotted cattle, and all the brown cattle among the sheep,
and the spotted and speckled among the goats: and of such shall be my
hire. 33 So shall my righteousness answer for me in time to come,
when it shall come for my hire before thy face: every one that is not
speckled and spotted among the goats, and brown among the sheep, that
shall be counted stolen with me. 34 And Laban said, Behold, I would
it might be according to thy word. 35 And he removed that day the he
goats that were ringstraked and spotted, and all the she goats that
were speckled and spotted, and every one that had some white in it, and
all the brown among the sheep, and gave them into the hand of his sons.
36 And he set three days' journey betwixt himself and Jacob: and
Jacob fed the rest of Laban's flocks.
We have here,
I. Jacob's thoughts of home. He faithfully served his time out with
Laban, even his second apprenticeship, though he was an old man, had a
large family to provide for, and it was high time for him to set up for
himself. Though Laban's service was hard, and he had cheated him in the
first bargain he had made, yet Jacob honestly performs his engagements.
Note, A good man, though he swear to his own hurt, will not change. And
though others have deceived us this will not justify us in deceiving
them. Our rule is to do as we would be done by, not as we are done by.
Jacob's term having expired, he begs leave to be gone, v. 25. Observe,
1. He retained his affection for the land of Canaan, not only because
it was the land of his nativity, and his father and mother were there,
whom he longed to see, but because it was the land of promise; and, in
token of his dependence upon the promise of it, though he sojourn in
Haran he can by no means think of settling there. Thus should we be
affected towards our heavenly country, looking upon ourselves as
strangers here, viewing the heavenly country as our home, and longing
to be there, as soon as the days of our service upon earth are numbered
and finished. We must not think of taking root here, for this is not
our place and country, Heb. xiii. 14. 2. He was desirous to go to
Canaan, though he had a great family to take with him, and no provision
yet made for them. He had got wives and children with Laban, but
nothing else; yet he does not solicit Laban to give him either a
portion with his wives or the maintenance of some of his children. No,
all his request is, Give me my wives and my children, and send me away,
v. 25, 26. Note, Those that trust in God, in his providence and
promise, though they have great families and small incomes, can
cheerfully hope that he who sends mouths will send meat. He who feeds
the brood of the ravens will not starve the seed of the righteous.
II. Laban's desire of his stay, v. 27. In love to himself, not to Jacob
or to his wives or children, Laban endeavours to persuade him to
continue his chief shepherd, entreating him, by the regard he bore him,
not to leave him: If I have found favour in thy eyes, tarry. Note,
Churlish selfish men know how to give good words when it is to serve
their own ends. Laban found that his stock had wonderfully increased
with Jacob's good management, and he owns it, with very good
expressions of respect both to God and Jacob: I have learned by
experience that the Lord has blessed me for thy sake. Observe, 1.
Laban's learning: I have learned by experience. Note, There is many a
profitable good lesson to be learned by experience. We are very unapt
scholars if we have not learned by experience the evil of sin, the
treachery of our own hearts, the vanity of the world, the goodness of
God, the gains of godliness, and the like. 2. Laban's lesson. He owns,
(1.) That his prosperity was owing to God's blessing: The Lord has
blessed me. Note, worldly men, who choose their portion in this life,
are often blessed with an abundance of this world's goods. Common
blessings are given plentifully to many that have no title to
covenant-blessings. (3.) That Jacob's piety had brought that blessing
upon him: The Lord has blessed me, not for my own sake (let not such a
man as Laban, that lives without God in the world, think that he shall
receive any thing of the Lord, Jam. i. 7), but for thy sake. Note, [1.]
Good men are blessings to the places where they live, even where they
live meanly and obscurely, as Jacob in the field, and Joseph in the
prison, ch. xxxix. 23. [2.] God often blesses bad men with outward
mercies for the sake of their godly relations, though it is seldom that
they have either the wit to see it or the grace to own it, as Laban did
here.
III. The new bargain they came upon. Laban's craft and covetousness
took advantage of Jacob's plainness, honesty, and good-nature; and,
perceiving that Jacob began to be won upon by his fair speeches,
instead of making him a generous offer and bidding high, as he ought to
have done, all things considered, he puts it upon him to make his
demands (v. 28): Appoint me thy wages, knowing he would be very modest
in them, and would ask less than he could for shame offer. Jacob
accordingly makes a proposal to him, in which,
1. He shows what reason he had to insist upon so much, considering,
(1.) That Laban was bound in gratitude to do well for him, because he
had served him not only faithfully, but very successfully, v. 30. Yet
here observe how he speaks, like himself, very modestly. Laban had
said, The Lord has blessed me for thy sake; Jacob will not say so, but,
The Lord has blessed thee since my coming. Note, Humble saints take
more pleasure in doing good than in hearing of it again. (2.) That he
himself was bound in duty to take care of his own family: Now, when
shall I provide for my own house also? Note, Faith and charity, though
they are excellent things, must not take us off from making necessary
provisions for our own support, and the support of our families. We
must, like Jacob, trust in the Lord and do good, and yet we must, like
him, provide for our own houses also; he that does not the latter is
worse than an infidel, 1 Tim. v. 8.
2. He is willing to refer himself to the providence of God, which, he
knew, extends itself to the smallest things, even the colour of the
cattle; and he will be content to have for his wages the sheep and
goats of such and such a colour, speckled, spotted, and brown, which
should hereafter be brought forth, v. 32, 33. This, he thinks, will be
a most effectual way both to prevent Laban's cheating him and to secure
himself from being suspected of cheating Laban. Some think he chose
this colour because in Canaan it was generally most desired and
delighted in; their shepherds in Canaan are called Nekohim (Amos i. 1),
the word here used for speckled; and Laban was willing to consent to
this bargain because he thought if the few he has that were now
speckled and spotted were separated from the rest, which by agreement
was to be done immediately, the body of the flock which Jacob was to
tend, being of one colour, either all black or all white, would produce
few or none of mixed colours, and so he should have Jacob's service for
nothing, or next to nothing. According to this bargain, those few that
were party-coloured were separated, and put into the hands of Laban's
sons, and sent three days' journey off; so great was Laban's jealously
lest any of them should mix with the rest of the flock, to the
advantage of Jacob. And now a fine bargain Jacob has made for himself!
Is this his providing for his own house, to put it upon such an
uncertainty? If these cattle bring forth, as usually cattle do, young
ones of the same colour with themselves, he must still serve for
nothing, and be a drudge and a beggar all the days of his life; but he
knows whom he has trusted, and the event showed, (1.) That he took the
best way that could be taken with Laban, who otherwise would certainly
have been too hard for him. And, (2.) That it was not in vain to rely
upon the divine providence, which owns and blesses honest humble
diligence. Those that find men whom they deal with unjust and unkind
shall not find God so, but, some way or other, he will recompense the
injured, and be a good pay-master to those that commit their cause to
him.
Jacob's Ingenious Policy. (b. c. 1745.)
37 And Jacob took him rods of green poplar, and of the hazel and
chesnut tree; and pilled white strakes in them, and made the white
appear which was in the rods. 38 And he set the rods which he had
pilled before the flocks in the gutters in the watering troughs when
the flocks came to drink, that they should conceive when they came to
drink. 39 And the flocks conceived before the rods, and brought forth
cattle ringstraked, speckled, and spotted. 40 And Jacob did separate
the lambs, and set the faces of the flocks toward the ringstraked, and
all the brown in the flock of Laban; and he put his own flocks by
themselves, and put them not unto Laban's cattle. 41 And it came to
pass, whensoever the stronger cattle did conceive, that Jacob laid the
rods before the eyes of the cattle in the gutters, that they might
conceive among the rods. 42 But when the cattle were feeble, he put
them not in: so the feebler were Laban's, and the stronger Jacob's.
43 And the man increased exceedingly, and had much cattle, and
maidservants, and menservants, and camels, and asses.
Here is Jacob's honest policy to make his bargain more advantageous to
himself than it was likely to be. If he had not taken some course to
help himself, it would have been a bad bargain indeed, which he knew
Laban would never consider, or rather would be well pleased to see him
a loser by, so little did Laban consult any one's interest but his own.
Now Jacob's contrivances were, 1. To set peeled sticks before the
cattle where they were watered, that, looking much at those unusual
party-coloured sticks, by the power of imagination they might bring
forth young ones in like manner party-coloured, v. 37-39. Probably this
custom was commonly used by the shepherds of Canaan, who coveted to
have their cattle of this motley colour. Note, It becomes a man to be
master of his trade, whatever it is, and to be not only industrious,
but ingenious in it, and to be versed in all its lawful arts and
mysteries; for what is a man but his trade? There is a discretion which
God teaches the husbandman (as plain a trade as that is), and which he
ought to learn, Isa. xxviii. 26. 2. When he began to have a stock of
ringstraked and brown, he contrived to set them first, and to put the
faces of the rest towards them, with the same design as in the former
contrivance; but would not let his own, that were of one colour, v. 40.
Strong impressions, it seems, are made by the eye, with which therefore
we have need to make a covenant. 3. When he found that his project
succeeded, through the special blessing of God upon it, he contrived,
by using it only with the stronger cattle, to secure to himself those
that were most valuable, leaving the feebler to Laban, v. 41, 42. Thus
Jacob increased exceedingly (v. 43), and grew very rich in a little
time. This success of his policy, it is true, was not sufficient to
justify it, if there had been any thing fraudulent or unjust in it,
which we are sure there was not, for he did it by divine direction (ch.
xxxi. 12); nor was there any thing in the thing itself but the honest
improvement of a fair bargain, which the divine providence wonderfully
prospered, both in justice to Jacob whom Laban had wronged and dealt
hardly with and in pursuance of the particular promises made to him of
the tokens of the divine favour, Note, Those who, while their beginning
is small, are humble and honest, contented and industrious, are in a
likely way to see their latter end greatly increasing. He that is
faithful in a little shall be entrusted with more. He that is faithful
in that which is another man's shall be entrusted with something of his
own. Jacob, who had been a just servant, became a rich master.
__________________________________________________________________
G E N E S I S
CHAP. XXXI.
Jacob was a very honest good man, a man of great devotion and
integrity, yet he had more trouble and vexation than any of the
patriarchs. He left his father's house in a fright, went to his uncle's
in distress, very hard usage he met with there, and now is going back
surrounded with fears. Here is, I. His resolution to return, ver. 1-16.
II. His clandestine departure, ver. 17-21. III. Laban's pursuit of him
in displeasure, ver. 22-25. IV. The hot words that passed between them,
ver. 26-42. V. Their amicable agreement at last, ver. 43, &c.).
Jacob's Departure. (b. c. 1739.)
1 And he heard the words of Laban's sons, saying, Jacob hath taken away
all that was our father's; and of that which was our father's hath he
gotten all this glory. 2 And Jacob beheld the countenance of Laban,
and, behold, it was not toward him as before. 3 And the Lord said
unto Jacob, Return unto the land of thy fathers, and to thy kindred;
and I will be with thee. 4 And Jacob sent and called Rachel and Leah
to the field unto his flock, 5 And said unto them, I see your
father's countenance, that it is not toward me as before; but the God
of my father hath been with me. 6 And ye know that with all my power
I have served your father. 7 And your father hath deceived me, and
changed my wages ten times; but God suffered him not to hurt me. 8 If
he said thus, The speckled shall be thy wages; then all the cattle bare
speckled: and if he said thus, The ringstraked shall be thy hire; then
bare all the cattle ringstraked. 9 Thus God hath taken away the
cattle of your father, and given them to me. 10 And it came to pass
at the time that the cattle conceived, that I lifted up mine eyes, and
saw in a dream, and, behold, the rams which leaped upon the cattle were
ringstraked, speckled, and grisled. 11 And the angel of God spake
unto me in a dream, saying, Jacob: And I said, Here am I. 12 And he
said, Lift up now thine eyes, and see, all the rams which leap upon the
cattle are ringstraked, speckled, and grisled: for I have seen all that
Laban doeth unto thee. 13 I am the God of Beth-el, where thou
anointedst the pillar, and where thou vowedst a vow unto me: now arise,
get thee out from this land, and return unto the land of thy kindred.
14 And Rachel and Leah answered and said unto him, Is there yet any
portion or inheritance for us in our father's house? 15 Are we not
counted of him strangers? for he hath sold us, and hath quite devoured
also our money. 16 For all the riches which God hath taken from our
father, that is ours, and our children's: now then, whatsoever God hath
said unto thee, do.
Jacob is here taking up a resolution immediately to quit his uncle's
service, to take what he had and go back to Canaan. This resolution he
took up upon a just provocation, by divine direction, and with the
advice and consent of his wives.
I. Upon a just provocation; for Laban and his sons had become very
cross and ill-natured towards him, so that he could not stay among them
with safety or satisfaction.
1. Laban's sons showed their ill-will in what they said, v. 1. It
should seem they said it in Jacob's hearing, with a design to vex him.
The last chapter began with Rachel's envying Leah; this begins with
Laban's sons envying Jacob. Observe, (1.) How greatly they magnify
Jacob's prosperity: He has gotten all this glory. And what was this
glory that they made so much ado about? It was a parcel of brown sheep
and speckled goats (and perhaps the fine colours made them seem more
glorious), and some camels and asses, and such like trading; and this
was all this glory. Note, Riches are glorious things in the eyes of
carnal people, while to all those that are conversant with heavenly
things they have no glory in comparison with the glory which excelleth.
Men's over-valuing worldly wealth is that fundamental error which is
the root of covetousness, envy, and all evil. (2.) How basely they
reflect upon Jacob's fidelity, as if what he had he had not gotten
honestly: Jacob has taken away all that was our father's. Not all,
surely. What had become of those cattle which were committed to the
custody of Laban's sons, and sent three days' journey off? ch. xxx. 35,
36. They mean all that was committed to him; but, speaking invidiously,
they express themselves thus generally. Note, [1.] Those that are ever
so careful to keep a good conscience cannot always be sure of a good
name. [2.] This is one of the vanities and vexations which attend
outward prosperity, that it makes a man to be envied of his neighbors
(Eccl. iv. 4), and who can stand before envy? Prov. xxvii. 4. Whom
Heaven blesses hell curses, and all its children on earth.
2. Laban himself said little, but his countenance was not towards Jacob
as it used to be; and Jacob could not but take notice of it, v. 2, 5.
He was but a churl at the best, but now he was more churlish than
formerly. Note, Envy is a sin that often appears in the countenance;
hence we read of an evil eye, Prov. xxiii. 6. Sour looks may do a great
deal towards the ruin of peace and love in a family, and the making of
those uneasy of whose comfort we ought to be tender. Laban's angry
countenance lost him the greatest blessing his family ever had, and
justly.
II. By divine direction and under the convoy of a promise: The Lord
said unto Jacob, Return, and I will be with thee, v. 3. Though Jacob
had met with very hard usage here, yet he would not quit his place till
God bade him. He came thither by orders from Heaven, and there he would
stay till he was ordered back. Note, It is our duty to set ourselves,
and it will be our comfort to see ourselves, under God's guidance, both
in our going out and in our coming in. The direction he had from Heaven
is more fully related in the account he gives of it to his wives (v.
10-13), where he tells them of a dream he had about the cattle, and the
wonderful increase of those of his colour; and how the angel of God, in
that dream (for I suppose the dream spoken of v. 10 and that v. 11 to
be the same), took notice of the workings of his fancy in his sleep,
and instructed him, so that it was not by chance, or by his own policy,
that he obtained that great advantage; but, 1. By the providence of
God, who had taken notice of the hardships Laban had put upon him, and
took this way to recompense him: "For I have seen all the Laban doeth
unto thee, and herein I have an eye to that." Note, There is more of
equity in the distributions of the divine providence than we are aware
of, and by them the injured are recompensed really, though perhaps
insensibly. Nor was it only by the justice of providence that Jacob was
thus enriched, but, 2. In performance of the promise intimated in what
is said v. 13, I am the God of Beth-el, This was the place where the
covenant was renewed with him. Note, Worldly prosperity and success are
doubly sweet and comfortable when we see them flowing, not from common
providence, but from covenant-love, to perform the mercy promised--when
we have them from God as the God of Beth-el, from those promises of the
life which now is that belonging to godliness. Jacob, even when he had
this hopeful prospect of growing rich with Laban, must think of
returning. When the world begins to smile upon us we must remember it
is not our home. Now arise (v. 13) and return, (1.) To thy devotions in
Canaan, the solemnities of which had perhaps been much intermitted
while he was with Laban. The times of this servitude God had winked at;
but now, "Return to the place where thou anointedst the pillar and
vowedst the vow. Now that thou beginnest to grow rich it is time to
think of an altar and sacrifices again." (2.) To thy comforts in
Canaan: Return to the land of thy kindred. He was here among his near
kindred; but those only he must look upon as his kindred in the best
sense, the kindred he must live and die with, to whom pertained the
covenant. Note, The heirs of Canaan must never reckon themselves at
home till they come thither, however they may seem to take root here.
III. With the knowledge and consent of his wives. Observe,
1. He sent for Rachel and Leah to him to the field (v. 4), that he
might confer with them more privately, or because one would not come to
the other's apartment and he would willingly talk with them together,
or because he had work to do in the field which he would not leave.
Note, Husbands that love their wives will communicate their purposes
and intentions to them. Where there is a mutual affection there will be
a mutual confidence. And the prudence of the wife should engage the
heart of her husband to trust in her, Prov. xxxi. 11. Jacob told his
wives, (1.) How faithfully he had served their father, v. 6. Note, If
others do not do their duty to us, yet we shall have the comfort of
having done ours to them. (2.) How unfaithfully their father had dealt
with him v. 7. He would never keep to any bargain that he made with
him, but, after the first year, still as he saw Providence favour Jacob
with the colour agreed on, every half year of the remaining five he
changed it for some other colour, which made it ten times; as if he
thought not only to deceive Jacob, but the divine Providence, which
manifestly smiled upon him. Note, Those that deal honestly are not
always honestly dealt with. (3.) How God had owned him notwithstanding.
He had protected him from Laban's ill-will: God suffered him not to
hurt me. Note, Those that keep close to God shall be kept safely by
him. He had also provided plentifully for him, notwithstanding Laban's
design to ruin him: God has taken away the cattle of your father, and
given them to me, v. 9. Thus the righteous God paid Jacob for his hard
service out of Laban's estate; as afterwards he paid the seed of Jacob
for their serving the Egyptians, with their spoils. Note, God is not
unrighteous to forget his people's work and labour of love, though men
be so, Heb. vi. 10. Providence has ways of making those honest in the
event that are not so in their design. Note, further, The wealth of the
sinner is laid up for the just, Prov. xiii. 22. (4.) He told them of
the command God had given him, in a dream, to return to his own country
(v. 13), that they might not suspect his resolution to arise from
inconstancy, or any disaffection to their country or family, but might
see it to proceed from a principle of obedience to his God, and
dependence on him.
2. His wives cheerfully consented to his resolution. They also brought
forward their grievances, complaining that their father had been not
only unkind, but unjust, to them (v. 14-16), that he looked upon them
as strangers, and was without natural affection towards them; and,
whereas Jacob had looked upon the wealth which God had transferred from
Laban to him as his wages, they looked upon it as their portions; so
that, both ways, God forced Laban to pay his debts, both to his servant
and to his daughters. So then it seemed, (1.) They were weary of their
own people and their father's house, and could easily forget them.
Note, This good use we should make of the unkind usage we meet with
from the world, we should sit the more loose to it, and be willing to
leave it and desirous to be at home. (2.) They were willing to go along
with their husband, and put themselves with him under the divine
direction: Whatsoever God hath said unto thee do. Note, Those wives
that are their husband's meet helps will never be their hindrances in
doing that to which God calls them.
17 Then Jacob rose up, and set his sons and his wives upon camels; 18
And he carried away all his cattle, and all his goods which he had
gotten, the cattle of his getting, which he had gotten in Padan-aram,
for to go to Isaac his father in the land of Canaan. 19 And Laban
went to shear his sheep: and Rachel had stolen the images that were her
father's. 20 And Jacob stole away unawares to Laban the Syrian, in
that he told him not that he fled. 21 So he fled with all that he
had; and he rose up, and passed over the river, and set his face toward
the mount Gilead. 22 And it was told Laban on the third day that
Jacob was fled. 23 And he took his brethren with him, and pursued
after him seven days' journey; and they overtook him in the mount
Gilead. 24 And God came to Laban the Syrian in a dream by night, and
said unto him, Take heed that thou speak not to Jacob either good or
bad.
Here is, I. Jacob's flight from Laban. We may suppose he had been long
considering of it, and casting about in his mind respecting it; but
when now, at last, God had given him positive orders to go, he made no
delay, nor was he disobedient to the heavenly vision. The first
opportunity that offered itself he laid hold of, when Laban was
shearing his sheep (v. 19), that part of his flock which was in the
hands of his sons three days' journey off. Now, 1. It is certain that
it was lawful for Jacob to leave his service suddenly, without giving a
quarter's warning. It was not only justified by the particular
instructions God gave him, but warranted by the fundamental law of
self-preservation, which directs us, when we are in danger, to shift
for our own safety, as far as we can do it without wronging our
consciences. 2. It was his prudence to steal away unawares to Laban,
lest, if Laban had known, he should have hindered him or plundered him.
3. It was honestly done to take no more than his own with him, the
cattle of his getting, v. 18. He took what Providence gave him, and was
content with that, and would not take the repair of his damages into
his own hands. Yet Rachel was not so honest as her husband; she stole
her father's images (v. 19) and carried them away with her. The Hebrew
calls them teraphim. Some think they were only little representations
of the ancestors of the family, in statues or pictures, which Rachel
had a particular fondness for, and was desirous to have with her, now
that she was going into another country. It should rather seem that
they were images for a religious use, penates, household-gods, either
worshipped or consulted as oracles; and we are willing to hope (with
bishop Patrick) that she took them away not out of covetousness of the
rich metal they were made of, much less for her own use, or out of any
superstitious fear lest Laban, by consulting his teraphim, might know
which way they had gone (Jacob, no doubt, dwelt with his wives as a man
of knowledge, and they were better taught than so), but out of a design
hereby to convince her father of the folly of his regard to those as
gods which could not secure themselves, Isa. xlvi. 1, 2.
II. Laban's pursuit of Jacob. Tidings were brought him, on the third
day, that Jacob had fled; he immediately raises the whole clan, takes
his brethren, that is, the relations of his family, that were all in
his interests, and pursues Jacob (as Pharaoh and his Egyptians
afterwards pursued the seed of Jacob), to bring him back into bondage
again, or with design to strip him of what he had. Seven days' journey
he marched in pursuit of him, v. 23. He would not have taken half the
pains to have visited his best friends. But the truth is bad men will
do more to serve their sinful passions than good men will to serve
their just affections, and are more vehement in their anger than in
their love. Well, at length Laban, overtook him, and the very night
before he came up with him God interposed in the quarrel, rebuked Laban
and sheltered Jacob, charging Laban not to speak unto him either good
or bad (v. 24), that is, to say nothing against his going on with his
journey, for that it proceeded from the Lord. The same Hebraism we
have, ch. xxiv. 50. Laban, during his seven day's march, had been full
of rage against Jacob, and was now full of hopes that his lust should
be satisfied upon him (Exod. xv. 9); but God comes to him, and with one
word ties his hands, though he does not turn his heart. Note, 1. In a
dream, and in slumberings upon the bed, God has ways of opening the
ears of men, and sealing their instruction, Job xxxiii. 15, 16. Thus he
admonishes men by their consciences, in secret whispers, which the man
of wisdom will hear and heed. 2. The safety of good men is very much
owing to the hold God has of the consciences of bad men and the access
he has to them. 3. God sometimes appears wonderfully for the
deliverance of his people when they are upon the very brink of ruin.
The Jews were saved from Haman's plot when the king's decree drew hear
to be put in execution, Esth. ix. 1.
Laban's Pursuit after Jacob. (b. c. 1739.)
25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the
mount: and Laban with his brethren pitched in the mount of Gilead. 26
And Laban said to Jacob, What hast thou done, that thou hast stolen
away unawares to me, and carried away my daughters, as captives taken
with the sword? 27 Wherefore didst thou flee away secretly, and steal
away from me; and didst not tell me, that I might have sent thee away
with mirth, and with songs, with tabret, and with harp? 28 And hast
not suffered me to kiss my sons and my daughters? thou hast now done
foolishly in so doing. 29 It is in the power of my hand to do you
hurt: but the God of your father spake unto me yesternight, saying,
Take thou heed that thou speak not to Jacob either good or bad. 30
And now, though thou wouldest needs be gone, because thou sore longedst
after thy father's house, yet wherefore hast thou stolen my gods? 31
And Jacob answered and said to Laban, Because I was afraid: for I said,
Peradventure thou wouldest take by force thy daughters from me. 32
With whomsoever thou findest thy gods, let him not live: before our
brethren discern thou what is thine with me, and take it to thee. For
Jacob knew not that Rachel had stolen them. 33 And Laban went into
Jacob's tent, and into Leah's tent, and into the two maidservants'
tents; but he found them not. Then went he out of Leah's tent, and
entered into Rachel's tent. 34 Now Rachel had taken the images, and
put them in the camel's furniture, and sat upon them. And Laban
searched all the tent, but found them not. 35 And she said to her
father, Let it not displease my lord that I cannot rise up before thee;
for the custom of women is upon me. And he searched, but found not the
images.
We have here the reasoning, not to say the rallying, that took place
between Laban and Jacob at their meeting, in that mountain which was
afterwards called Gilead, v. 25. Here is,
I. The high charge which Laban exhibited against him. He accuses him,
1. As a renegade that had unjustly deserted his service. To represent
Jacob as a criminal, he will have it thought that he intended kindness
to his daughters (v. 27, 28), that he would have dismissed them with
all the marks of love and honour that could be, that he would have made
a solemn business of it, would have kissed his little grandchildren
(and that was all he would have given them), and, according to the
foolish custom of the country, would have sent them away with mirth,
and with songs, with tabret, and with harp: not as Rebekah was sent
away out of the same family, above 120 years before, with prayers and
blessings (ch. xxiv. 60), but with sport and merriment, which was a
sign that religion had very much decayed in the family, and that they
had lost their seriousness. However, he pretends they would have been
treated with respect at parting. Note, It is common for bad men, when
they are disappointed in their malicious projects, to pretend that they
designed nothing but what was kind and fair. When they cannot do the
mischief they intended, they are loth it should be thought that they
ever did intend it. When they have not done what they should have done
they come off with this excuse, that they would have done it. Men may
thus be deceived, but God cannot. He likewise suggests that Jacob had
some bad design in stealing away thus (v. 26), that he took his wives
away as captives. Note, Those that mean ill themselves are most apt to
put the worst construction upon what others do innocently. The
insinuating and the aggravating of faults are the artifices of a
designing malice, and those must be represented (though never so
unjustly) as intending ill against whom ill is intended. Upon the whole
matter, (1.) He boasts of his own power (v. 29): It is in the power of
my hand to do you hurt. He supposes that he had both right on his side
(a good action, as we say, against Jacob) and strength on his side,
either to avenge the wrong or recover the right. Note, Bad people
commonly value themselves much upon their power to do hurt, whereas a
power to do good is much more valuable. Those that will do nothing to
make themselves amiable love to be thought formidable. And yet, (2.) He
owns himself under the check and restraint of God's power; and, though
it redounds much to the credit and comfort of Jacob, he cannot avoid
telling him the caution God had given him the night before in a dream,
Speak not to Jacob good nor bad. Note, As God has all wicked
instruments in a chain, so when he pleases he can make them sensible of
it, and force them to own it to his praise, as protector of the good,
as Balaam did. Or we may look upon this as an instance of some
conscientious regard felt by Laban for God's express prohibitions. As
bad as he was he durst not injure one whom he saw to be the particular
care of Heaven. Note, A great deal of mischief would be prevented if
men would but attend to the caveats which their own consciences give
them in slumberings upon the bed, and regard the voice of God in them.
2. As a thief, v. 30. Rather than own that he had given him any colour
of provocation to depart, he is willing to impute it to a foolish
fondness for his father's house, which made him that he would needs
begone; but then (says he) wherefore hast thou stolen my gods? Foolish
man! to call those his gods that could be stolen! Could he expect
protection from those that could neither resist nor discover their
invaders? Happy are those who have the Lord for their God, for they
have a God that they cannot be robbed of. Enemies may steal our goods,
but not our God. Here Laban lays to Jacob's charge things that he knew
not, the common distress of oppressed innocency.
II. Jacob's apology for himself. Those that commit their cause to God,
yet are not forbidden to plead it themselves with meekness and fear. 1.
As to the charge of stealing away his own wives he clears himself by
giving the true reason why he went away unknown to Laban, v. 31. He
feared lest Laban would by force take away his daughters, and so oblige
him, by the bond of his affection to his wives, to continue in his
service. Note, Those that are unjust in the least, it may be suspected,
will be unjust also in much, Luke xvi. 10. If Laban deceive Jacob in
his wages, it is likely he will make no conscience of robbing him of
his wives, and putting those asunder whom God has joined together. What
may not be feared from men that have no principle of honesty? 2. As to
the charge of stealing Laban's gods he pleads not guilty, v. 32. He not
only did not take them himself (he was not so fond of them), but he did
not know that they were taken. Yet perhaps he spoke too hastily and
inconsiderately when he said, "Whoever had taken them, let him not
live;" upon this he might reflect with some bitterness when, not long
after, Rachel who had taken them died suddenly in travail. How just
soever we think ourselves to be, it is best to forbear imprecations,
lest they fall heavier than we imagine.
III. The diligent search Laban made for his gods (v. 33-35), partly out
of hatred to Jacob, whom he would gladly have an occasion to quarrel
with, partly out of love to his idols, which he was loth to part with.
We do not find that he searched Jacob's flocks for stolen cattle; but
he searched his furniture for stolen gods. He was of Micah's mind, You
have taken away my gods, and what have I more? Judg. xviii. 24. Were
the worshippers of false gods so set upon their idols? did they thus
walk in the name of their gods? and shall not we be as solicitous in
our enquires after the true God? When he has justly departed from us,
how carefully should we ask, Where is God my Maker? O that I knew where
I might find him! Job xxiii. 3. Laban, after all his searches, missed
of finding his gods, and was baffled in his enquiry with a sham; but
our God will not only by found of those that seek him, but they shall
find him their bountiful rewarder.
36 And Jacob was wroth, and chode with Laban: and Jacob answered and
said to Laban, What is my trespass? what is my sin, that thou hast so
hotly pursued after me? 37 Whereas thou hast searched all my stuff,
what hast thou found of all thy household stuff? set it here before my
brethren and thy brethren, that they may judge betwixt us both. 38
This twenty years have I been with thee; thy ewes and thy she goats
have not cast their young, and the rams of thy flock have I not eaten.
39 That which was torn of beasts I brought not unto thee; I bare the
loss of it; of my hand didst thou require it, whether stolen by day, or
stolen by night. 40 Thus I was; in the day the drought consumed me,
and the frost by night; and my sleep departed from mine eyes. 41 Thus
have I been twenty years in thy house; I served thee fourteen years for
thy two daughters, and six years for thy cattle: and thou hast changed
my wages ten times. 42 Except the God of my father, the God of
Abraham, and the fear of Isaac, had been with me, surely thou hadst
sent me away now empty. God hath seen mine affliction and the labour of
my hands, and rebuked thee yesternight.
See in these verses,
I. The power of provocation. Jacob's natural temper was mild and calm,
and grace had improved it; he was a smooth man, and a plain man; and
yet Laban's unreasonable carriage towards him put him into a heat that
transported him into a heat that transported him into some vehemence,
v. 36, 37. His chiding with Laban, though it may admit of some excuse,
was not justifiable, nor is it written for our imitation. Grievous
words stir up anger, and commonly do but make bad worse. It is a very
great affront to one that bears an honest mind to be charged with
dishonesty, and yet even this we must learn to bear with patience,
committing our cause to God.
II. The comfort of a good conscience. This was Jacob's rejoicing, that
when Laban accused him his own conscience acquitted him, and witnessed
for him that he had been in all things willing and careful to live
honestly, Heb. xiii. 18. Note, Those that in any employment have dealt
faithfully, if they cannot obtain the credit of it with men, yet shall
have the comfort of it in their own bosoms.
III. The character of a good servant, and particularly of a faithful
shepherd. Jacob had approved himself such a one, v. 38-40. 1. He was
very careful, so that, through his oversight or neglect, the ewes did
not cast their young. His piety also procured a blessing upon his
master's effects that were under his hands. Note, Servants should take
no less care of what they are entrusted with for their masters than if
they were entitled to it as their own. 2. He was very honest, and took
none of that for his own eating which was not allowed him. He contented
himself with mean fare, and coveted not to feast upon the rams of the
flock. Note, Servants must not be dainty in their food, nor covet what
is forbidden them, but in that, and other instances, show all good
fidelity. 3. He was very laborious, v. 40. He stuck to his business,
all weathers; and bore both heat and cold with invincible patience.
Note, Men of business, that intend to make something of it, must
resolve to endure hardness. Jacob is here an example to ministers; they
also are shepherds, of whom it is required that they be true to their
trust and willing to take pains.
IV. The character of a hard master. Laban had been such a one to Jacob.
Those are bad masters, 1. Who exact from their servants that which is
unjust, by obliging them to make good that which is not damaged by any
default of theirs. This Laban did, v. 39. Nay, if there has been a
neglect, yet it is unjust to punish above the proportion of the fault.
That may be an inconsiderable damage to the master which would go near
to ruin a poor servant. 2. Those also are bad masters who deny to their
servants that which is just and equal. This Laban did, v. 41. It was
unreasonable for him to make Jacob serve for his daughters, when he had
in reversion so great an estate secured to him by the promise of God
himself; as it was also to give him his daughters without portions,
when it was in the power of his hands to do well for them. Thus he
robbed the poor because he was poor, as he did also by changing his
wages.
V. The care of providence for the protection of injured innocence, v.
42. God took cognizance of the wrong done to Jacob, and repaid him whom
Laban would otherwise have sent empty away, and rebuked Laban, who
otherwise would have swallowed him up. Note, God is the patron of the
oppressed; and those who are wronged and yet not ruined, cast down and
yet not destroyed, must acknowledge him in their preservation and give
him the glory of it. Observe, 1. Jacob speaks of God as the God of his
father, intimating that he thought himself unworthy to be thus
regarded, but was beloved for the father's sake. 2. He calls him the
God of Abraham, and the fear of Isaac; for Abraham was dead, and had
gone to that world where perfect love casts out fear; but Isaac was yet
alive, sanctifying the Lord in his heart, as his fear and his dread.
Jacob's Covenant with Laban. (b. c. 1739.)
43 And Laban answered and said unto Jacob, These daughters are my
daughters, and these children are my children, and these cattle are my
cattle, and all that thou seest is mine: and what can I do this day
unto these my daughters, or unto their children which they have born?
44 Now therefore come thou, let us make a covenant, I and thou; and let
it be for a witness between me and thee. 45 And Jacob took a stone,
and set it up for a pillar. 46 And Jacob said unto his brethren,
Gather stones; and they took stones, and made an heap: and they did eat
there upon the heap. 47 And Laban called it Jegar-sahadutha: but
Jacob called it Galeed. 48 And Laban said, This heap is a witness
between me and thee this day. Therefore was the name of it called
Galeed; 49 And Mizpah; for he said, The Lord watch between me and
thee, when we are absent one from another. 50 If thou shalt afflict
my daughters, or if thou shalt take other wives beside my daughters, no
man is with us; see, God is witness betwixt me and thee. 51 And Laban
said to Jacob, Behold this heap, and behold this pillar, which I have
cast betwixt me and thee; 52 This heap be witness, and this pillar be
witness, that I will not pass over this heap to thee, and that thou
shalt not pass over this heap and this pillar unto me, for harm. 53
The God of Abraham, and the God of Nahor, the God of their father,
judge betwixt us. And Jacob sware by the fear of his father Isaac. 54
Then Jacob offered sacrifice upon the mount, and called his brethren to
eat bread: and they did eat bread, and tarried all night in the mount.
55 And early in the morning Laban rose up, and kissed his sons and
his daughters, and blessed them: and Laban departed, and returned unto
his place.
We have here the compromising of the matter between Laban and Jacob.
Laban had nothing to say in reply to Jacob's remonstrance: he could
neither justify himself nor condemn Jacob, but was convicted by his own
conscience of the wrong he had done him; and therefore desires to hear
no more of the matter He is not willing to own himself in a fault, nor
to ask Jacob's forgiveness, and make him satisfaction, as he ought to
have done. But,
I. He turns it off with a profession of kindness for Jacob's wives and
children (v. 43): These daughters are my daughters. When he cannot
excuse what he has done, he does, in effect, own what he should have
done; he should have treated them as his own, but he had counted them
as strangers, v. 15. Note, It is common for those who are without
natural affection to pretend much to it when it will serve a turn. Or
perhaps Laban said this in a vain-glorious say, as one that loved to
talk big, and use great swelling words of vanity: "All that thou seest
is mine." It was not so, it was all Jacob's, and he had paid dearly for
it; yet Jacob let him have his saying, perceiving him coming into a
better humour. Note, Property lies near the hearts of worldly people.
They love to boast of it, "This is mine, and the other is mine," as
Nabal, 1 Sam. xxv. 11, my bread and my water.
II. He proposes a covenant of friendship between them, to which Jacob
readily agrees, without insisting upon Laban's submission, much less
his restitution. Note, When quarrels happen, we should be willing to be
friends again upon any terms: peace and love are such valuable jewels
that we can scarcely buy them too dearly. Better sit down losers than
go on in strife. Now observe here,
1. The substance of this covenant. Jacob left it wholly to Laban to
settle it. The tenour of it was, (1.) That Jacob should be a good
husband to his wives, that he should not afflict them, nor marry other
wives besides them, v. 50. Jacob had never given him any cause to
suspect that he would be any other than a kind husband; yet, as if he
had, he was willing to come under this engagement. Though Laban had
afflicted them himself, yet he will bind Jacob that he shall not
afflict them. Note, Those that are injurious themselves are commonly
most jealous of others, and those that do not do their own duty are
most peremptory in demanding duty from others. (2.) That he should
never be a bad neighbour to Laban, v. 52. It was agreed that no act of
hostility should ever pass between them, that Jacob should forgive and
forget all the wrongs he had received and not remember them against
Laban or his family in after-times. Note, We may resent an injury which
yet we may not revenge.
2. The ceremony of this covenant. It was made and ratified with great
solemnity, according to the usages of those times. (1.) A pillar was
erected (v. 45), and a heap of stones raised (v. 46), to perpetuate the
memory or the thing, the way of recording agreements by writing being
then either not known or not used. (2.) A sacrifice was offered (v.
54), a sacrifice of peace-offerings. Note, Our peace with God is that
which puts true comfort into our peace with our friends. If parties
contend, the reconciliation of both to him will facilitate their
reconciliation one to another. (3.) They did eat bread together (v.
46), jointly partaking of the feast upon the sacrifice, v. 54. This was
in token of a hearty reconciliation. Covenants of friendship were
anciently ratified by the parties eating and drinking together. It was
in the nature of a love-feast. (4.) They solemnly appealed to God
concerning their sincerity herein, [1.] As a witness (v. 49): The Lord
watch between me and thee, that is, "The Lord take cognizance of every
thing that shall be done on either side in violation of this league.
When we are out of one another's sight, let his be a restraint upon us,
that wherever we are we are under God's eye." This appeal is
convertible into a prayer. Friends at a distance from each other may
take the comfort of this, that when they cannot know or succour one
another God watches between them, and has his eye on them both. [2.] As
a Judge, v. 53. The God of Abraham (from whom Jacob descended), and the
God of Nahor (from whom Laban descended), the God of their father (the
common ancestor, form whom they both descended), judge betwixt us.
God's relation to them is thus expressed to intimate that they
worshipped one and the same God, upon which consideration there ought
to be no enmity between them. Note, Those that have one God should have
one heart: those that agree in religion should strive to agree in every
thing else. God is Judge between contending parties, and he will judge
righteously; whoever does wrong, it is at his peril. (5.) They gave a
new name to the place, v. 47, 48. Laban called it in Syriac, and Jacob
in Hebrew, the heap of witness; and (v. 49) it was called Mizpah, a
watch-tower. Posterity being included in the league, care was taken
that thus the memory of it should be preserved. These names are
applicable to the seals of the gospel covenant, which are witnesses to
us if we be faithful, but witnesses to us if we be faithful, but
witnesses against us if we be false. The name Jacob gave this heap
(Galeed) stuck by it, not the name Laban gave it. In all this
rencounter, Laban was noisy and full of words, affecting to say much;
Jacob was silent, and said little. When Laban appealed to God under
many titles, Jacob only swore by the fear of his father Isaac, that is,
the God whom his father Isaac feared, who had never served other gods,
as Abraham and Nahor had done. Two words of Jacob's were more memorable
than all Laban's speeches and vain repetitions: for the words of wise
men are heard in quiet, more than the cry of him that ruleth among
fools, Eccl. ix. 17.
Lastly, After all this angry parley, they part friends, v. 55. Laban
very affectionately kissed his sons and his daughters, and blessed
them, and then went back in peace. Note, God is often better to us than
our fears, and strangely overrules the spirits of men in our favour,
beyond what we could have expected; for it is not in vain to trust in
him.
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G E N E S I S
CHAP. XXXII.
We have here Jacob still upon his journey towards Canaan. Never did so
many memorable things occur in any march as in this of Jacob's little
family. By the way he meets, I. With good tidings from his God, ver. 1,
2. II. With bad tidings from his brother, to whom he sent a message to
notify his return, ver. 3-6. In his distress, 1. He divides his
company, ver. 7, 8. 2. He makes his prayer to God, ver. 9-12. 3. He
sends a present to his brother, ver. 13-23. 4. He wrestles with the
angel, ver. 24-32.
Jacob Pursuing His Journey. (b. c. 1739.)
1 And Jacob went on his way, and the angels of God met him. 2 And
when Jacob saw them, he said, This is God's host: and he called the
name of that place Mahanaim.
Jacob, having got clear of Laban, pursues his journey homewards towards
Canaan: when God has helped us through difficulties we should go on our
way heaven-ward with so much the more cheerfulness and resolution. Now,
1. Here is Jacob's convoy in his journey (v. 1): The angels of God met
him, in a visible appearance, whether in a vision by day or in a dream
by night, as when he saw them upon the ladder (ch. xxviii. 12), is
uncertain. Note, Those that keep in a good way have always a good
guard; angels themselves are ministering spirits for their safety, Heb.
i. 14. Where Jacob pitched his tents, they pitched theirs about him,
Ps. xxxiv. 7. They met him, to bid him welcome to Canaan again; a more
honourable reception this was than ever any prince had, that was met by
the magistrates of a city in their formalities. They met him to
congratulate him on his arrival, as well as on his escape from Laban;
for they have pleasure in the prosperity of God's servants. They had
invisibly attended him all along, but now they appeared to him, because
he had greater dangers before him than those he had hitherto
encountered. Note, When God designs his people for extraordinary
trials, he prepares them by extraordinary comforts. We should think it
had been more seasonable for these angels to have appeared to him
amidst the perplexity and agitation occasioned first by Laban, and
afterwards by Esau, than in this calm and quiet interval, when he saw
not himself in any imminent peril; but God will have us, when we are in
peace, to provide for trouble, and, when trouble comes, to live upon
former observations and experiences; for we walk by faith, not by
sight. God's people, at death, are returning to Canaan, to their
Father's house; and then the angels of God will meet them, to
congratulate them on the happy finishing of their servitude, and to
carry them to their rest. 2. The comfortable notice he took of this
convoy, v. 2. This is God's host, and therefore, (1.) It is a powerful
host; very great is he that is thus attended, and very safe that is
thus guarded. (2.) God must have the praise of this protection: "This I
may thank God for, for it is his host." A good man may with an eye of
faith see the same that Jacob saw with his bodily eyes, by believing
that promise (Ps. xci. 11), He shall give his angels charge over thee.
What need have we to dispute whether every particular saint has a
guardian angel, when we are sure he has a guard of angels about him? To
preserve the remembrance of this favour, Jacob gave a name to the place
from it, Mahanaim, two hosts, or two camps. That is, say some of the
rabbin, one host of the guardian angels of Mesopotamia, who conducted
Jacob thence, and delivered him safely to the other host of the angels
of Canaan, who met him upon the borders where he now was. Rather, they
appeared to him in two hosts, one on either side, or one in the front
and the other in the rear, to protect him from Laban behind and Esau
before, that they might be a complete guard. Thus he is compassed with
God's favour. Perhaps in allusion to this the church is called
Mahanaim, two armies, Cant. vi. 13. Here were Jacob's family, which
made one army, representing the church militant and itinerant on earth;
and the angels, another army, representing the church triumphant and at
rest in heaven.
3 And Jacob sent messengers before him to Esau his brother unto the
land of Seir, the country of Edom. 4 And he commanded them, saying,
Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I
have sojourned with Laban, and stayed there until now: 5 And I have
oxen, and asses, flocks, and menservants, and womenservants: and I have
sent to tell my lord, that I may find grace in thy sight. 6 And the
messengers returned to Jacob, saying, We came to thy brother Esau, and
also he cometh to meet thee, and four hundred men with him. 7 Then
Jacob was greatly afraid and distressed: and he divided the people that
was with him, and the flocks, and herds, and the camels, into two
bands; 8 And said, If Esau come to the one company, and smite it,
then the other company which is left shall escape.
Now that Jacob was re-entering Canaan God, by the vision of angels,
reminded him of the friends he had when he left it, and thence he takes
occasion to remind himself of the enemies he had, particularly Esau. It
is probable that Rebekah had sent him word of Esau's settlement in
Seir, and of the continuance of his enmity to him. What shall poor
Jacob do? He longs to see his father, and yet he dreads to see his
brother. He rejoices to see Canaan again, and yet cannot but rejoice
with trembling because of Esau.
I. He sends a very kind and humble message to Esau. It does not appear
that his way lay through Esau's country, or that he needed to ask his
leave for a passage; but his way lay near it, and he would not go by
him without paying him the respect due to a brother, a twin-brother, an
only brother, an elder brother, a brother offended. Note, 1. Though our
relations fail in their duty to us, yet we must make conscience of
doing our duty to them. 2. It is a piece of friendship and brotherly
love to acquaint our friends with our condition, and enquire into
theirs. Acts of civility may help to slay enmities. Jacob's message to
him is very obliging, v. 4, 5. (1.) He calls Esau his lord, himself his
servant, to intimate that he did not insist upon the prerogatives of
the birthright and blessing he had obtained for himself, but left it to
God to fulfil his own purpose in his seed. Note, Yielding pacifies
great offences, Eccl. x. 4. We must not refuse to speak in a respectful
and submissive manner to those that are ever so unjustly exasperated
against it. (2.) He gives him a short account of himself, that he was
not a fugitive and a vagabond, but, though long absent, had had a
certain dwelling-place, with his own relations: I have sojourned with
Laban, and staid there till now; and that he was not a beggar, nor did
he come home, as the prodigal son, destitute of necessaries and likely
to be a charge to his relations; no, I have oxen and asses. This he
knew would (if any thing) recommend him to Esau's good opinion. And,
(3.) He courts his favour: I have sent, that I might find grace in thy
sight. Note, It is no disparagement to those that have the better cause
to become petitioners for reconciliation, and to sue for peace as well
as right.
II. He receives a very formidable account of Esau's warlike
preparations against him (v. 6), not a word, but a blow, a very coarse
return to his kind message, and a sorry welcome home to a poor brother:
He comes to meet thee, and four hundred men with him. He is now weary
of waiting for the days of mourning for this good father, and even
before they come he resolves to slay his brother. 1. He remembers the
old quarrel, and will now be avenged on him for the birthright and
blessing, and, if possible, defeat Jacob's expectations from both.
Note, malice harboured will last long, and find an occasion to break
out with violence a great while after the provocations given. Angry men
have good memories. 2. He envies Jacob what little estate he had, and,
though he himself was now possessed of a much better, yet nothing will
serve him but to feed his eyes upon Jacob's ruin, and fill his fields
with Jacob's spoils. Perhaps the account Jacob sent him of his wealth
did but provoke him the more. 3. He concludes it easy to destroy him,
now that he was upon the road, a poor weary traveller, unfixed, and (as
he thinks) unguarded. Those that have the serpent's poison have
commonly the serpent's policy, to take the first and fairest
opportunity that offers itself for revenge. 4. He resolves to do it
suddenly, and before Jacob had come to his father, lest he should
interpose and mediate between them. Esau was one of those that hated
peace; when Jacob speaks, speaks peaceably, he is for war, Ps. cxx. 6,
7. Out he marches, spurred on with rage, and intent on blood and
murders; four hundred men he had with him, probably such as used to
hunt with him, armed, no doubt, rough and cruel like their leader,
ready to execute the word of command though ever so barbarous, and now
breathing nothing but threatenings and slaughter. The tenth part of
these were enough to cut off poor Jacob, and his guiltless helpless
family, root and branch. No marvel therefore that it follows (v. 7),
then Jacob was greatly afraid and distressed, perhaps the more so from
having scarcely recovered the fright Laban had put him in. Note, Many
are the troubles of the righteous in this world, and sometimes the end
of one is but the beginning of another. The clouds return after the
rain. Jacob, though a man of great faith, yet was now greatly afraid.
Note, A lively apprehension of danger, and a quickening fear arising
from it, may very well consist with a humble confidence in God's power
and promise. Christ himself, in his agony, was sorely amazed.
III. He puts himself into the best posture of defence that his present
circumstances will admit. It was absurd to think of making resistance,
all his contrivance is to make an escape, v. 7, 8. He thinks it prudent
not to venture all in one bottom, and therefore divides what he had
into two companies, that, if one were smitten, the other might escape.
Like a tender careful master of a family, he is more solicitous for
their safety than for his own. He divided his company, not as Abraham
(ch. xiv. 15), for fight, but for flight.
Jacob's Prayer. (b. c. 1739.)
9 And Jacob said, O God of my father Abraham, and God of my father
Isaac, the Lord which saidst unto me, Return unto thy country, and to
thy kindred, and I will deal well with thee: 10 I am not worthy of
the least of all the mercies, and of all the truth, which thou hast
showed unto thy servant; for with my staff I passed over this Jordan;
and now I am become two bands. 11 Deliver me, I pray thee, from the
hand of my brother, from the hand of Esau: for I fear him, lest he will
come and smite me, and the mother with the children. 12 And thou
saidst, I will surely do thee good, and make thy seed as the sand of
the sea, which cannot be numbered for multitude.
Our rule is to call upon God in the time of trouble; we have here an
example to this rule, and the success encourages us to follow this
example. It was now a time of Jacob's trouble, but he shall be saved
out of it; and here we have him praying for that salvation, Jer. xxx.
7. In his distress he sought the Lord, and he heard him. Note, Times of
fear should be times of prayer; whatever frightens us should drive us
to our knees, to our God. Jacob had lately seen his guard of angels,
but, in this distress, he applied to God, not to them; he knew they
were his fellow-servants, Rev. xxii. 9. Nor did he consult Laban's
teraphim; it was enough for him that he had a God to go to. To him he
addresses himself with all possible solemnity, so running for safety
into the name of the Lord, as a strong tower, Prov. xviii. 10. This
prayer is the more remarkable because it won him the honour of being an
Israel, a prince with God, and the father of the praying remnant, who
are hence called the seed of Jacob, to whom he never said, Seek you me
in vain. Now it is worth while to enquire what there was extraordinary
in this prayer, that it should gain the petitioner all this honour.
I. The request itself is one, and very express: Deliver me from the
hand of my brother, v. 11. Though there was no human probability on his
side, yet he believed the power of God could rescue him as a lamb out
of the bloody jaws of the lion. Note, 1. We have leave to be particular
in our addresses to God, to mention the particular straits and
difficulties we are in; for the God with whom we have to do is one we
may be free with: we have liberty of speech (parresia) at the throne of
grace. 2. When our brethren aim to be our destroyers, it is our comfort
that we have a Father to whom we may apply as our deliverer.
II. The pleas are many, and very powerful; never was cause better
ordered, Job xxiii. 4. He offers up his request with great faith,
fervency, and humility. How earnestly does he beg! Deliver me, I pray
thee, v. 11. His fear made him importunate. With what holy logic does
he argue! With what divine eloquence does he plead! Here is a noble
copy to write after.
1. He addresses himself to God as the God of his fathers, v. 9. Such
was the humble self-denying sense he had of his own unworthiness that
he did not call God his own God, but a God in covenant with his
ancestors: O God of my father Abraham, and God of my father Isaac; and
this he could the better plead because the covenant, by divine
designation, was entailed upon him. Note, God's covenant with our
fathers may be a comfort to us when were are in distress. It has often
been so to the Lord's people, Ps. xxii. 4, 5. Being born in God's
house, we are taken under his special protection.
2. He produces his warrant: Thou saidst unto me, Return unto thy
country. He did not rashly leave his place with Laban, nor undertake
this journey out of a fickle humour, or a foolish fondness for his
native country, but in obedience to God's command. Note, (1.) We may be
in the way of our duty, and yet may meet with trouble and distress in
that way. As prosperity will not prove us in the right, so cross events
will not prove us in the wrong; we may be going whither God calls us,
and yet may think our way hedged up with thorns. (2.) We may
comfortably trust God with our safety, while we carefully keep to our
duty. If God be our guide, he will be our guard.
3. He humbly acknowledges his own unworthiness to receive any favour
from God (v. 10): I am not worthy; it is an unusual plea. Some would
think he should have pleaded that what was now in danger was his own,
against all the world, and that he had earned it dear enough; no, he
pleads, Lord, I am not worthy of it. Note, Self-denial and
self-abasement well become us in all our addresses to the throne of
grace. Christ never commended any of his petitioners so much as him who
said, Lord, I am not worthy (Matt. viii. 8), and her who said, Truth,
Lord, yet the dogs eat of the crumbs which fall from their master's
table, Matt. xv. 27. Now observe here, (1.) How magnificently and
honourably he speaks of the mercies of God to him. We have here,
mercies, in the plural number, and inexhaustible spring, and
innumerable streams; mercies and truth, that is, past mercies given
according to the promise, and further mercies secured by the promise.
Note, What is laid up in God's truth, as well as what is laid out in
God's mercies, is the matter both of the comforts and the praises of
active believers. Nay, observe, it is all the mercies, and all the
truth; the manner of expression is copious, and intimates that his
heart was full of God's goodness. (2.) How meanly and humbly he speaks
of himself, disclaiming all thought of his own merit: "I am not worthy
of the least of all thy mercies, much less am I worthy of so great a
favour as this I am now suing for." Jacob was a considerable man, and,
upon many accounts, very deserving, and, in treating with Laban, had
justly insisted on his merits, but not before God. I am less than all
thy mercies; so the word is. Note, The best and greatest of men are
utterly unworthy of the least favour from God, and just be ready to own
it upon all occasions. It was the excellent Mr. Herbert's motto, Less
than the least of all God's mercies. Those are best prepared for the
greatest mercies that see themselves unworthy of the least.
4. He thankfully owns God's goodness to him in his banishment, and how
much it had outdone his expectations: "With my staff I passed over this
Jordan, poor and desolate, like a forlorn and despised pilgrim;" he had
no guides, no companions, no attendants, no conveniences for travel,
but his staff only, nothing else to stay himself upon; "and now I have
become two bands, now I am surrounded with a numerous and comfortable
retinue of children and servants:" though it was his distress that had
now obliged him to divide his family into two bands, yet he makes use
of that for the magnifying of the mercy of his increase. Note, (1.) The
increase of our families is then comfortable indeed to us when we see
God's mercies, and his truth, in it. (2.) Those whose latter end
greatly increases ought, with humility and thankfulness, to remember
how small their beginning was. Jacob pleads, "Lord, thou didst keep me
when I went out with only my staff, and had but one life to lose; wilt
thou not keep me now that so many are embarked with me?"
5. He urges the extremity of the peril he was in: Lord, deliver me from
Esau, for I fear him, v. 11. The people of God have not been shy of
telling God their fears; for they know he takes cognizance of them, and
considers them. The fear that quickens prayer is itself pleadable. It
was not a robber, but a murderer, that he was afraid of; nor was it his
own life only that lay at stake, but the mothers' and the children's,
that had left their native soil to go along with him. Note, Natural
affection may furnish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him (v. 9): Thou
saidst, I will deal well with thee, and again, in the close (v. 12):
Thou saidst, I will surely do thee good. Note, (1.) The best we can say
to God in prayer is what he has said to us. God's promises, as they are
the surest guide of our desires in prayer, and furnish us with the best
petitions, so they are the firmest ground of our hopes, and furnish us
with the best pleas. "Lord, thou saidst thus and thus; and wilt thou
not be as good as thy word, the word upon which thou had caused me to
hope?" Ps. cxix. 49. (2.) The most general promises are applicable to
particular cases. "Thou saidst, I will do thee good; Lord, do me good
in this matter." He pleads also a particular promise, that of the
multiplying of his seed. "Lord, what will become of that promise, if
they be all cut off?" Note, [1.] There are promises to the families of
good people, which are improvable in prayer for family-mercies,
ordinary and extraordinary, ch. xvii. 7; Ps. cxii. 2; cii. 28. [2.] The
world's threatenings should drive us to God's promises.
Jacob's Present to Esau. (b. c. 1739.)
13 And he lodged there that same night; and took of that which came to
his hand a present for Esau his brother; 14 Two hundred she goats,
and twenty he goats, two hundred ewes, and twenty rams, 15 Thirty
milch camels with their colts, forty kine, and ten bulls, twenty she
asses, and ten foals. 16 And he delivered them into the hand of his
servants, every drove by themselves; and said unto his servants, Pass
over before me, and put a space betwixt drove and drove. 17 And he
commanded the foremost, saying, When Esau my brother meeteth thee, and
asketh thee, saying, Whose art thou? and whither goest thou? and whose
are these before thee? 18 Then thou shalt say, They be thy servant
Jacob's; it is a present sent unto my lord Esau: and, behold, also he
is behind us. 19 And so commanded he the second, and the third, and
all that followed the droves, saying, On this manner shall ye speak
unto Esau, when ye find him. 20 And say ye moreover, Behold, thy
servant Jacob is behind us. For he said, I will appease him with the
present that goeth before me, and afterward I will see his face;
peradventure he will accept of me. 21 So went the present over before
him: and himself lodged that night in the company. 22 And he rose up
that night, and took his two wives, and his two womenservants, and his
eleven sons, and passed over the ford Jabbok. 23 And he took them,
and sent them over the brook, and sent over that he had.
Jacob, having piously made God his friend by a prayer, is here
prudently endeavouring to make Esau his friend by a present. He had
prayed to God to deliver him from the hand of Esau, for he feared him;
but neither did his fear sink into such a despair as dispirits for the
use of means, nor did his prayer make him presume upon God's mercy,
without the use of means. Note, When we have prayed to God for any
mercy, we must second our prayers with our endeavours; else, instead of
trusting god, we tempt him; we must so depend upon God's providence as
to make use of our own prudence. "Help thyself, and God will help
thee;" God answers our prayers by teaching us to order our affairs with
discretion. To pacify Esau,
I. Jacob sent him a very noble present, not of jewels or fine garments
(he had them not), but of cattle, to the number of 580 in all, v.
13-15. Now, 1. It was an evidence of the great increase with which God
had blessed Jacob that he could spare such a number of cattle out of
his stock. 2. It was an evidence of his wisdom that he would willingly
part with some, to secure the rest; some men's covetousness loses them
more than ever it gained them, and, by grudging a little expense, they
expose themselves to great damage; skin for skin, and all that a man
has, if he be a wise man, he will give for his life. 3. It was a
present that he thought would be acceptable to Esau, who had traded so
much in hunting wild beasts that perhaps he was but ill furnished with
tame cattle with which to stock his new conquests. And we may suppose
that the mixed colours of Jacob's cattle, ring-straked, speckled, and
spotted, would please Esau's fancy. 4. He promised himself that by this
present he should gain Esau's favour; for a gift commonly prospers,
which way soever it turns (Prov. xvii. 8), and makes room for a man
(Prov. xviii. 16); nay, it pacifies anger and strong wrath, Prov. xxi.
14. Note, [1.] We must not despair of reconciling ourselves even to
those that have been most exasperated against us; we ought not to judge
men unappeasable, till we have tried to appease them. [2.] Peace and
love, though purchased dearly, will prove a good bargain to the
purchaser. Many a morose ill-natured man would have said, in Jacob's
case, "Esau has vowed my death without cause, and he shall never be a
farthing the better for me; I will see him far enough before I will
send him a present:" but Jacob forgives and forgets.
II. He sent him a very humble message, which he ordered his servants to
deliver in the best manner, v. 17, 18. They must call Esau their lord,
and Jacob his servant; they must tell him the cattle they had was a
small present which Jacob had sent him, as a specimen of his
acquisitions while he was abroad. The cattle he sent were to be
disposed of in several droves, and the servants that attended each
drove were to deliver the same message, that the present might appear
the more valuable, and his submission, so often repeated, might be the
more likely to influence Esau. They must especially take care to tell
him that Jacob was coming after (v. 18-20), that he might not suspect
he had fled through fear. Note, A friendly confidence in men's goodness
may help to prevent the mischief designed us by their badness: if Jacob
will seem not to be afraid of Esau, Esau, it may be hoped, will not be
a terror to Jacob.
Jacob Wrestles with an Angel. (b. c. 1739.)
24 And Jacob was left alone; and there wrestled a man with him until
the breaking of the day. 25 And when he saw that he prevailed not
against him, he touched the hollow of his thigh; and the hollow of
Jacob's thigh was out of joint, as he wrestled with him. 26 And he
said, Let me go, for the day breaketh. And he said, I will not let thee
go, except thou bless me. 27 And he said unto him, What is thy name?
And he said, Jacob. 28 And he said, Thy name shall be called no more
Jacob, but Israel: for as a prince hast thou power with God and with
men, and hast prevailed. 29 And Jacob asked him, and said, Tell me, I
pray thee, thy name. And he said, Wherefore is it that thou dost ask
after my name? And he blessed him there. 30 And Jacob called the name
of the place Peniel: for I have seen God face to face, and my life is
preserved. 31 And as he passed over Penuel the sun rose upon him, and
he halted upon his thigh. 32 Therefore the children of Israel eat not
of the sinew which shrank, which is upon the hollow of the thigh, unto
this day: because he touched the hollow of Jacob's thigh in the sinew
that shrank.
We have here the remarkable story of Jacob's wrestling with the angel
and prevailing, which is referred to, Hos. xii. 4. Very early in the
morning, a great while before day, Jacob had helped his wives and his
children over the river, and he desired to be private, and was left
alone, that he might again more fully spread his cares and fears before
God in prayer. Note, We ought to continue instant in prayer, always to
pray and not to faint: frequency and importunity in prayer prepare us
for mercy. While Jacob was earnest in prayer, stirring up himself to
take hold on God, an angel takes hold on him. Some think this was a
created angel, the angel of his presence (Isa. lxiii. 9), one of those
that always behold the face of our Father and attend on the shechinah,
or the divine Majesty, which probably Jacob had also in view. Others
think it was Michael our prince, the eternal Word, the angel of the
covenant, who is indeed the Lord of the angels, who often appeared in a
human shape before he assumed the human nature for a perpetuity;
whichsoever it was, we are sure God's name was in him, Exod. xxiii. 21.
Observe,
I. How Jacob and this angel engaged, v. 24. It was a single combat,
hand to hand; they had neither of them any seconds. Jacob was now full
of care and fear about the interview he expected, next day, with his
brother, and, to aggravate the trial, God himself seemed to come forth
against him as an enemy, to oppose his entrance into the land of
promise, and to dispute the pass with him, not suffering him to follow
his wives and children whom he had sent before. Note, Strong believers
must expect divers temptations, and strong ones. We are told by the
prophet (Hos. xii. 4) how Jacob wrestled: he wept, and made
supplication; prayers and tears were his weapons. It was not only a
corporal, but a spiritual, wrestling, by the vigorous actings of faith
and holy desire; and thus all the spiritual seed of Jacob, that pray in
praying, still wrestle with God.
II. What was the success of the engagement. 1. Jacob kept his ground;
though the struggle continued long, the angel, prevailed not against
him (v. 25), that is, this discouragement did not shake his faith, nor
silence his prayer. It was not in his own strength that he wrestled,
nor by his own strength that he prevailed, but in and by strength
derived from Heaven. That of Job illustrates this (Job xxiii. 6), Will
he plead against me with his great power? No (had the angel done so,
Jacob had been crushed), but he will put strength in me; and by that
strength Jacob had power over the angel, Hos. xii. 4. Note, We cannot
prevail with God but in his own strength. It is his Spirit that
intercedes in us, and helps our infirmities, Rom. viii. 26. 2. The
angel put out Jacob's thigh, to show him what he could do, and that it
was God he was wrestling with, for no man could disjoint his thigh with
a touch. Some think that Jacob felt little or no pain from this hurt;
it is probable that he did not, for he did not so much as halt till the
struggle was over (v. 31), and, if so, this was an evidence of a divine
touch indeed, which wounded and healed at the same time. Jacob
prevailed, and yet had his thigh put out. Note, Wrestling believers may
obtain glorious victories, and yet come off with broken bones; for when
they are weak then are they strong, weak in themselves, but strong in
Christ, 2 Cor. xii. 10. Our honours and comforts in this world have
their alloys. 3. The angel, by an admirable condescension, mildly
requests Jacob to let him go (v. 26), as God said to Moses (Exod.
xxxii. 10), Let me alone. Could not a mighty angel get clear of Jacob's
grapples? He could; but thus he would put an honour on Jacob's faith
and prayer, and further try his constancy. The king is held in the
galleries (Cant. vii. 5); I held him (says the spouse) and would not
let him go, Cant. iii. 4. The reason the angel gives why he would be
gone is because the day breaks, and therefore he would not any longer
detain Jacob, who had business to do, a journey to go, a family to look
after, which, especially in this critical juncture, called for his
attendance. Note, Every thing is beautiful in its season; even the
business of religion, and the comforts of communion with God, must
sometimes give way to the necessary affairs of this life: God will have
mercy, and not sacrifice. 4. Jacob persists in his holy importunity: I
will not let thee go, except thou bless me; whatever becomes of his
family and journey, he resolves to make the best he can of this
opportunity, and not to lose the advantage of his victory: he does not
mean to wrestle all night for nothing, but humbly resolves he will have
a blessing, and rather shall all his bones be put out of joint than he
will go away without one. The credit of a conquest will do him no good
without the comfort of a blessing. In begging this blessing he owns his
inferiority, though he seemed to have the upper hand in the struggle;
for the less is blessed of the better. Note, Those that would have the
blessing of Christ must be in good earnest, and be importunate for it,
as those that resolve to have no denial. It is the fervent prayer that
is the effectual prayer. 5. The angel puts a perpetual mark of honour
upon him, by changing his name (v. 27, 28): "Thou art a brave
combatant" (says the angel), "a man of heroic resolution; what is thy
name?" "Jacob," says he, a supplanter; so Jacob signifies: "Well," says
the angel, "be thou never so called any more; henceforth thou shalt be
celebrated, not for craft and artful management, but for true valour;
thou shalt be called Israel, a prince with God, a name greater than
those of the great men of the earth." He is a prince indeed that is a
prince with God, and those are truly honourable that are mighty in
prayer, Israels, Israelites indeed. Jacob is here knighted in the
field, as it were, and has a title of honour given him by him that is
the fountain of honour, which will remain, to his praise, to the end of
time. Yet this was not all; having power with God, he shall have power
with men too. Having prevailed for a blessing from heaven, he shall, no
doubt, prevail for Esau's favour. Note, Whatever enemies we have, if we
can but make God our friend, we are well off; those that by faith have
power in heaven have thereby as much on earth as they have occasion
for. 6. He dismisses him with a blessing, v. 29. Jacob desired to know
the angel's name, that he might, according to his capacity, do him
honour, Judg. xiii. 17. But that request was denied, that he might not
be too proud of his conquest, nor think he had the angel at such an
advantage as to oblige him to what he pleased. No, "Wherefore dost thou
ask after my name? What good will it do thee to know that?" The
discovery of that was reserved for his death-bed, upon which he was
taught to call him Shiloh. But, instead of telling him his name, he
gave him his blessing, which was the thing he wrestled for: He blessed
him there, repeated and ratified the blessing formerly given him. Note,
Spiritual blessings, which secure our felicity, are better and much
more desirable than fine notions which satisfy our curiosity. An
interest in the angel's blessing is better than an acquaintance with
his name. The tree of life is better than the tree of knowledge. Thus
Jacob carried his point; a blessing he wrestled for, and a blessing he
had; nor did ever any of his praying seed seek in vain. See how
wonderfully God condescends to countenance and crown importunate
prayer: those that resolve, though God slay them, yet to trust in him,
will, at length, be more than conquerors. 7. Jacob gives a new name to
the place; he calls it Peniel, the face of God (v. 30), because there
he had seen the appearance of God, and obtained the favour of God.
Observe, The name he gives to the place preserves and perpetuates, not
the honour of his valour or victory, but only the honour of God's free
grace. He does not say, "In this place I wrestled with God, and
prevailed;" but, "In this place I saw God face to face, and my life was
preserved;" not, "It was my praise that I came off a conqueror, but it
was God's mercy that I escaped with my life." Note, It becomes those
whom God honours to take shame to themselves, and to admire the
condescensions of his grace to them. Thus David did, after God had sent
him a gracious message (2 Sam. vii. 18), Who am I, O Lord God? 8. The
memorandum Jacob carried of this in his bones: He halted on his thigh
(v. 31); some think he continued to do so to his dying-day; and, if he
did, he had no reason to complain, for the honour and comfort he
obtained by this struggle were abundantly sufficient to countervail the
damage, though he went limping to his grave. He had no reason to look
upon it as his reproach thus to bear in his body the marks of the Lord
Jesus (Gal. vi. 17); yet it might serve, like Paul's thorn in the
flesh, to keep him from being lifted up with the abundance of the
revelations. Notice is taken of the sun's rising upon him when he
passed over Penuel; for it is sunrise with that soul that has communion
with God. The inspired penman mentions a traditional custom which the
seed of Jacob had, in remembrance of this, never to eat of that sinew,
or muscle, in any beast, by which the hip-bone is fixed in its cup:
thus they preserved the memorial of this story, and gave occasion to
their children to enquire concerning it; they also did honour to the
memory of Jacob. And this use we may still make of it, to acknowledge
the mercy of God, and our obligations to Jesus Christ, that we may now
keep up our communion with God, in faith, hope, and love, without peril
either of life or limb.
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G E N E S I S
CHAP. XXXIII.
We read, in the former chapter, how Jacob had power with God, and
prevailed; here we find what power he had with men too, and how his
brother Esau was mollified, and, on a sudden, reconciled to him; for so
it is written, Prov. xvi. 7, "When a man's ways please the Lord, he
maketh even his enemies to be at peace with him." Here is, I. A very
friendly meeting between Jacob and Esau, ver. 1-4. II. Their conference
at their meeting, in which they vie with each other in civil and kind
expressions. Their discourse is, 1. About Jacob's family, ver. 5-7. 2.
About the present he had sent, ver. 8-11. 3. About the progress of
their journey, ver. 12-15. III. Jacob's settlement in Canaan, his
house, ground, and altar, ver. 16-20.
Jacob's Interview with Esau. (b. c. 1739.)
1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and
with him four hundred men. And he divided the children unto Leah, and
unto Rachel, and unto the two handmaids. 2 And he put the handmaids
and their children foremost, and Leah and her children after, and
Rachel and Joseph hindermost. 3 And he passed over before them, and
bowed himself to the ground seven times, until he came near to his
brother. 4 And Esau ran to meet him, and embraced him, and fell on
his neck, and kissed him: and they wept.
Here, I. Jacob discovered Esau's approach, v. 1. Some think that his
lifting up his eyes denotes his cheerfulness and confidence, in
opposition to a dejected countenance; having by prayer committed his
case to God, he went on his way, and his countenance was no more sad, 1
Sam. i. 18. Note, Those that have cast their care upon God may look
before them with satisfaction and composure of mind, cheerfully
expecting the issue, whatever it may be; come what will, nothing can
come amiss to him whose heart is fixed, trusting in God. Jacob sets
himself upon his watch-tower to see what answer God will give to his
prayers, Hab. ii. 1.
II. He put his family into the best order he could to receive him,
whether he should come as a friend or as an enemy, consulting their
decency if he came as a friend and their safety if he came as an enemy,
v. 1, 2. Observe what a different figure these two brothers made. Esau
is attended with a guard of 400 men, and looks big; Jacob is followed
by a cumbersome train of women and children that are his care, and he
looks tender and solicitous for their safety; and yet Jacob had the
birthright, and was to have the dominion, and was every way the better
man. Note, It is no disparagement to very great and good men to give a
personal attendance to their families, and to their family affairs.
Jacob, at the head of his household, set a better example than Esau at
the head of his regiment.
III. At their meeting, the expressions of kindness were interchanged in
the best manner that could be between them.
1. Jacob bowed to Esau, v. 3. Though he feared Esau as an enemy, yet he
did obeisance to him as an elder brother, knowing and remembering
perhaps that when Abel was preferred in God's acceptance before his
elder brother Cain, yet God undertook for him to Cain that he should
not be wanting in the duty and respect owing by a younger brother. Unto
thee shall be his desire, and thou shalt rule over him, ch. iv. 7.
Note, (1.) The way to recover peace where it has been broken is to do
our duty, and pay our respects, upon all occasions, as if it had never
been broken. It is the remembering and repeating of matters that
separates friends and perpetuates the separation. (2.) A humble
submissive carriage goes a great way towards the turning away of wrath.
Many preserve themselves by humbling themselves: the bullet flies over
him that stoops.
2. Esau embraced Jacob (v. 4): He ran to meet him, not in passion, but
in love; and, as one heartily reconciled to him, he received him with
all the endearments imaginable, embraced him, fell on his neck, and
kissed him. Some think that when Esau came out to meet Jacob it was
with no bad design, but that he brought his 400 men only for state,
that he might pay so much the greater respect to his returning brother.
It is certain that Jacob understood the report of his messengers
otherwise, ch. xxxii. 5, 6. Jacob was a man of prudence and fortitude,
and we cannot suppose him to admit of a groundless fear to such a
degree as he did this, nor that the Spirit of God would stir him up to
pray such a prayer as he did for deliverance from a merely imaginary
danger: and, if there was not some wonderful change wrought upon the
spirit of Esau at this time, I see not how wrestling Jacob could be
said to obtain such power with men as to denominate him a prince. Note,
(1.) God had the hearts of all men in his hands, and can turn them when
and how he pleases, by a secret, silent, but resistless power. He can,
of a sudden, convert enemies into friends, as he did two Sauls, one by
restraining grace (1 Sam. xxvi. 21, 25), the other by renewing grace,
Acts ix. 21, 22. (2.) It is not in vain to trust in God, and to call
upon him in the day of trouble; those that do so often find the issue
much better than they expected.
3. They both wept. Jacob wept for joy, to be thus kindly received by
his brother whom he had feared; and Esau perhaps wept for grief and
shame, to think of the bad design he had conceived against his brother,
which he found himself strangely and unaccountably prevented from
executing.
5 And he lifted up his eyes, and saw the women and the children; and
said, Who are those with thee? And he said, The children which God hath
graciously given thy servant. 6 Then the handmaidens came near, they
and their children, and they bowed themselves. 7 And Leah also with
her children came near, and bowed themselves: and after came Joseph
near and Rachel, and they bowed themselves. 8 And he said, What
meanest thou by all this drove which I met? And he said, These are to
find grace in the sight of my lord. 9 And Esau said, I have enough,
my brother; keep that thou hast unto thyself. 10 And Jacob said, Nay,
I pray thee, if now I have found grace in thy sight, then receive my
present at my hand: for therefore I have seen thy face, as though I had
seen the face of God, and thou wast pleased with me. 11 Take, I pray
thee, my blessing that is brought to thee; because God hath dealt
graciously with me, and because I have enough. And he urged him, and he
took it. 12 And he said, Let us take our journey, and let us go, and
I will go before thee. 13 And he said unto him, My lord knoweth that
the children are tender, and the flocks and herds with young are with
me: and if men should overdrive them one day, all the flock will die.
14 Let my lord, I pray thee, pass over before his servant: and I will
lead on softly, according as the cattle that goeth before me and the
children be able to endure, until I come unto my lord unto Seir. 15
And Esau said, Let me now leave with thee some of the folk that are
with me. And he said, What needeth it? let me find grace in the sight
of my lord.
We have here the discourse between the two brothers at their meeting,
which is very free and friendly, without the least intimation of the
old quarrel. It was the best way to say nothing of it. They converse,
I. About Jacob's retinue, v. 5-7. Eleven or twelve little ones, the
eldest of them not fourteen years old, followed Jacob closely: Who are
these? says Esau. Jacob had sent him an account of the increase of his
estate (ch. xxxii. 5), but made no mention of his children; perhaps
because he would not expose them to his rage if he should meet him as
an enemy, or would please him with the unexpected sight if he should
meet him as a friend: Esau therefore had reason to ask, Who are those
with thee? to which common question Jacob returns a serious answer,
such as became his character: They are the children which God hath
graciously given thy servant. It had been a sufficient answer to the
question, and fit enough to be given to profane Esau, if he had only
said, "They are my children;" but then Jacob would not have spoken like
himself, like a man whose eyes were ever towards the Lord. Note, It
becomes us not only to do common actions, but to speak of them, after a
godly sort, 3 John 6. Jacob speaks of his children, 1. As God's gifts;
they are a heritage of the Lord, Ps. cxxviii. 3; cxii. 9; cvii. 41. 2.
As choice gifts; he hath graciously given them. Though they were many,
and now much his care, and as yet but slenderly provided for, yet he
accounts them great blessings. His wives and children, hereupon, come
up in order, and pay their duty to Esau, as he had done before them (v.
6, 7); for it becomes the family to show respect to those to whom the
master of the family shows respect.
II. About the present he had sent him.
1. Esau modestly refused it because he had enough, and did not need it,
v. 9. Note, Those who wish to be considered men of honour will not seem
to be mercenary in their friendship: whatever influence Jacob's present
had upon Esau to pacify him, he would not have it thought that it had
any, and therefore he refused it. His reason is I have enough, I have
much (so the word is), so much that he was not willing to take any
thing that was his brother's. Note, (1.) Many that come short of
spiritual blessings, and are out of covenant, yet have much of this
world's wealth. Esau had what was promised him, the fatness of the
earth and a livelihood by his sword. (2.) It is a good thing for those
that have much to know that they have enough, though they have not so
much as some others have. Even Esau can say, I have enough. (3.) Those
that are content with what they have must show it by not coveting what
others have. Esau bids Jacob keep what he had to himself, supposing he
had more need of it. Esau, for his part, needs it not, either to supply
him, for he was rich, or to pacify him, for he was reconciled: we
should take heed lest at any time our covetousness impose upon the
courtesy of others, and meanly take advantage of their generosity.
2. Jacob affectionately urges him to accept it, and prevails, v. 10,
11. Jacob sent it, through fear (ch. xxxii. 20), but, the fear being
over, he now importunes his acceptance of it for love, to show that he
desired his brother's friendship, and did not merely dread his wrath;
two things he urges:--(1.) The satisfaction he had in his brother's
favour, of which he thought himself bound to make this thankful
acknowledgment. It is a very high compliment that he passes upon him: I
have seen thy face, as though I had seen the face of God, that is, "I
have seen thee reconciled to me, and at peace with me, as I desire to
see God reconciled." Or the meaning is that Jacob saw God's favour to
him in Esau's: it was a token for good to him that God had accepted his
prayers. Note, Creature-comforts are comforts indeed to us when they
are granted as answers to prayer, and are tokens of our acceptance with
God. Again, It is matter of great joy to those that are of a peaceable
and affectionate disposition to recover the friendship of those
relations with whom they have been at variance. (2.) The competency he
had of this world's goods: God has dealt graciously with me. Note, If
what we have in this world increase under our hands, we must take
notice of it with thankfulness, to the glory of God, and own that
therein he has dealt graciously with us, better than we deserve. It is
he that gives power to get wealth, Deut. viii. 18. He adds, "And I have
enough; I have all," so the word is. Esau's enough was much, but
Jacob's enough was all. Note, a godly man, though he have but little in
the world, yet may truly say, "I have all," [1.] Because he has the God
of all, and has all in him; all is yours if you be Christ's, 1 Cor.
iii. 22. [2.] Because he has the comfort of all. I have all, and
abound, Phil. iv. 18. He that has much would have more; but he that
thinks he has all is sure he has enough. He has all in prospect; he
will have all shortly, when he comes to heaven: upon this principle
Jacob urged Esau, and he took his present. Note, It is an excellent
thing when men's religion makes them generous, free-hearted, and
open-handed, scorning to do a thing that is paltry and sneaking.
III. About the progress of their journey. 1. Esau offers himself to be
his guide and companion, in token of sincere reconciliation, v. 12. We
never find that Jacob and Esau were so sociable with one another, and
so affectionate, as they were now. Note, As for God his work is
perfect. He made Esau, not only not an enemy, but a friend. This bone
that had been broken, being well set, became stronger than ever. Esau
has become fond of Jacob's company, courts him to Mount Seir: let us
never despair of any, nor distrust God in whose hand all hearts are.
Yet Jacob saw cause modestly to refuse this offer (v. 13, 14), wherein
he shows a tender concern for his own family and flocks, like a good
shepherd and a good father. He must consider the children, and the
flocks with young, and not lead the one, nor drive the other, too fast.
This prudence and tenderness of Jacob ought to be imitated by those
that have the care and charge of young people in the things of God.
They must not be over-driven, at first, by heavy tasks in religious
services, but led, as they can bear, having their work made as easy to
them as possible. Christ, the good Shepherd, does so, Isa. xl. 11. Now
Jacob will not desire Esau to slacken his pace, nor force his family to
quicken theirs, nor leave them, to keep company with his brother, as
many would have done, that love any society better than their own
house; but he desires Esau to march before, and promises to follow him
leisurely, as he could get forward. Note, It is an unreasonable thing
to tie others to our rate; we may come with comfort, at last, to the
same journey's end, though we do not journey together, either in the
same path or with the same pace. There may be those with whom we cannot
fall in and yet with whom we need not fall out by the way. Jacob
intimates to him that it was his present design to come to him to Mount
Seir; and we may presume he did so, after he had settled his family and
concerns elsewhere, though that visit is not recorded. Note, When we
have happily recovered peace with our friends we must take care to
cultivate it, and not to be behind-hand with them in civilities. 2.
Esau offers some of his men to be his guard and convoy, v. 15. He saw
Jacob but poorly attended, no servants but his husbandmen and
shepherds, no pages or footmen; and therefore, thinking he was as
desirous as himself (if he could afford it) to take state upon him, and
look great, he would needs lend him some of his retinue, to attend upon
him, that he might appear like Esau's brother; but Jacob humbly refuses
his offer, only desiring he would not take it amiss that he did not
accept it: What needeth it? (1.) Jacob is humble, and needs it not for
state; he desires not to make a fair show in the flesh, by encumbering
himself with a needless retinue. Note, It is the vanity of pomp and
grandeur that they are attended with a great deal of which it may be
said, What needeth it? (2.) Jacob is under the divine protection, and
needs it not for safety. Note, Those are sufficiently guarded that have
God for their guard and are under a convoy of his hosts, as Jacob was.
Those need not be beholden to an arm of flesh that have God for their
arm every morning. Jacob adds, "Only let me find grace in the sight of
my lord; having thy favour, I have all I need, all I desire from thee."
If Jacob thus valued the good-will of a brother, much more reason have
we to reckon that we have enough if we have the good-will of our God.
16 So Esau returned that day on his way unto Seir. 17 And Jacob
journeyed to Succoth, and built him a house, and made booths for his
cattle: therefore the name of the place is called Succoth. 18 And
Jacob came to Shalem, a city of Shechem, which is in the land of
Canaan, when he came from Padan-aram; and pitched his tent before the
city. 19 And he bought a parcel of a field, where he had spread his
tent, at the hand of the children of Hamor, Shechem's father, for a
hundred pieces of money. 20 And he erected there an altar, and called
it El-elohe-Israel.
Here, 1. Jacob comes to Succoth. Having in a friendly manner parted
with Esau, who had gone to his own country (v. 16), he comes to a place
where, it should seem, he rested for some time, set up booths for his
cattle, and other conveniences for himself and family. The place was
afterwards known by the name of Succoth, a city in the tribe of Gad, on
the other side Jordan (it signifies booths), that when his posterity
afterwards dwelt in houses of stone, they might remember that the
Syrian ready to perish was their father, who was glad of booths (Deut.
xxvi. 5); such was the rock whence they were hewn. 2. He comes to
Shechem; we read it, to Shalem, a city of Shechem; the critics
generally incline to read it appellatively: he came safely, or in
peace, to the city of Shechem. After a perilous journey, in which he
had met with many difficulties, he came safely, at last, into Canaan.
Note, Diseases and dangers should teach us how to value health and
safety, and should help to enlarge our hearts in thankfulness, when our
going out and coming in have been signally preserved. Here, (1.) He
buys a field, v. 19. Though the land of Canaan was his by promise, yet,
the time for taking possession not having yet come, he is content to
pay for his own, to prevent disputes with the present occupants. Note,
Dominion is not founded in grace. Those that have heaven on free-cost
must not expect to have earth so. (2.) He builds an altar, v. 20. [1.]
In thankfulness to God, for the good hand of his providence over him.
He did not content himself with verbal acknowledgments of God's favour
to him, but made real ones. [2.] That he might keep up religion, and
the worship of God, in his family. Note, Where we have a tent God must
have an altar, where we have a house he must have a church in it. He
dedicated this altar to the honour of El-elohe-Israel--God, the God of
Israel, to the honour of God, in general, the only living and true God,
the best of beings and first of causes; and to the honour of the God of
Israel, as a God in covenant with him. Note, In our worship of God we
must be guided and governed by the joint-discoveries both of natural
and revealed religion. God had lately called him by the name of Israel,
and now he calls God the God of Israel; though he is styled a prince
with God, God shall still be a prince with him, his Lord and his God.
Note, Our honours then become honours indeed to us when they are
consecrated to God's honour; Israel's God is Israel's glory.
__________________________________________________________________
G E N E S I S
CHAP. XXXIV.
At this chapter begins the story of Jacob's afflictions in his
children, which were very great, and are recorded to show, 1. The
vanity of this world. That which is dearest to us may prove our
greatest vexation, and we may meet with the greatest crosses in those
things of which we said, "This same shall comfort us." 2. The common
griefs of good people. Jacob's children were circumcised, were well
taught, and prayed for, and had very good examples set them; yet some
of them proved very untoward. "The race is not to the swift, nor the
battle to the strong." Grace does not run in the blood, and yet the
interrupting of the entail of grace does not cut off the entail of
profession and visible church-privileges: nay, Jacob's sons, though
they were his grief in some things, yet were all taken into covenant
with God. In this chapter we have, I. Dinah debauched, ver. 1-5. II. A
treaty of marriage between her and Shechem who had defiled her, ver.
6-19. III. The circumcision of the Shechemites, pursuant to that
treaty, ver. 20-24. IV. The perfidious and bloody revenge which Simeon
and Levi took upon them, ver. 25-31.
Dinah Dishonoured. (b. c. 1732.)
1 And Dinah the daughter of Leah, which she bare unto Jacob, went out
to see the daughters of the land. 2 And when Shechem the son of Hamor
the Hivite, prince of the country, saw her, he took her, and lay with
her, and defiled her. 3 And his soul clave unto Dinah the daughter of
Jacob, and he loved the damsel, and spake kindly unto the damsel. 4
And Shechem spake unto his father Hamor, saying, Get me this damsel to
wife. 5 And Jacob heard that he had defiled Dinah his daughter: now
his sons were with his cattle in the field: and Jacob held his peace
until they were come.
Dinah was, for aught that appears, Jacob's only daughter, and we may
suppose her therefore the mother's fondling and the darling of the
family, and yet she proves neither a joy nor a credit to them; for
those children seldom prove either the best or the happiest that are
most indulged. She is reckoned now but fifteen or sixteen years of age
when she here occasioned so much mischief. Observe, 1. Her vain
curiosity, which exposed her. She went out, perhaps unknown to her
father, but by the connivance of her mother, to see the daughters of
the land (v. 1); probably it was at a ball, or on some public day.
Being an only daughter, she thought herself solitary at home, having
none of her own age and sex to converse with; and therefore she must
needs go abroad to divert herself, to keep off melancholy, and to
accomplish herself by conversation better than she could in her
father's tents. Note, It is a very good thing for children to love
home; it is parents' wisdom to make it easy to them, and children's
duty then to be easy in it. Her pretence was to see the daughters of
the land, to see how they dressed, and how they danced, and what was
fashionable among them. She went to see, yet that was not all, she went
to be seen too; she went to see the daughters of the land, but, it may
be, with some thoughts of the sons of the land too. I doubt she went to
get an acquaintance with those Canaanites, and to learn their way.
Note, The pride and vanity of young people betray them into many
snares. 2. The loss of her honour by this means (v. 2): Shechem, the
prince of the country, but a slave to his own lusts, took her, and lay
with her, it should seem, not so much by force as by surprise. Note,
Great men think they may do any thing; and what more mischievous than
untaught and ungoverned youth? See what came of Dinah's gadding: young
women must learn to be chaste, keepers at home; these properties are
put together, Tit. ii. 5, for those that are not keepers at home expose
their chastity. Dinah went abroad to look about her; but, if she had
looked about her as she ought, she would not have fallen into this
snare. Note, The beginning of sin is as the letting forth of water. How
great a matter does a little fire kindle! We should therefore carefully
avoid all occasions of sin and approaches to it. 3. The court Shechem
made to her, after he had defiled her. This was fair and commendable,
and made the best of what was bad; he loved her (not as Amnon, 2 Sam.
xiii. 15), and he engaged his father to make a match for him with her,
v. 4. 4. The tidings brought to poor Jacob, v. 5. As soon as his
children grew up they began to be a grief to him. Let not godly
parents, that are lamenting the miscarriages of their children, think
their case singular or unprecedented. The good man held his peace, as
one astonished, that knows not what to say: or he said nothing, for
fear of saying amiss, as David (Ps. xxxix. 1, 2); he smothered his
resentments, lest, if he had suffered them to break out, they should
have transported him into any indecencies. Or, it should seem, he had
left the management of his affairs very much (too much I doubt) to his
sons, and he would do nothing without them: or, at least, he knew they
would make him uneasy if he did, they having shown themselves, of late,
upon all occasions, bold, forward, and assuming. Note, Things never go
well when the authority of a parent runs low in a family. Let every man
bear rule in his own house, and have his children in subjection with
all gravity.
Treachery of Dinah's Brethren. (b. c. 1732.)
6 And Hamor the father of Shechem went out unto Jacob to commune with
him. 7 And the sons of Jacob came out of the field when they heard
it: and the men were grieved, and they were very wroth, because he had
wrought folly in Israel in lying with Jacob's daughter; which thing
ought not to be done. 8 And Hamor communed with them, saying, The
soul of my son Shechem longeth for your daughter: I pray you give her
him to wife. 9 And make ye marriages with us, and give your daughters
unto us, and take our daughters unto you. 10 And ye shall dwell with
us: and the land shall be before you; dwell and trade ye therein, and
get you possessions therein. 11 And Shechem said unto her father and
unto her brethren, Let me find grace in your eyes, and what ye shall
say unto me I will give. 12 Ask me never so much dowry and gift, and
I will give according as ye shall say unto me: but give me the damsel
to wife. 13 And the sons of Jacob answered Shechem and Hamor his
father deceitfully, and said, because he had defiled Dinah their
sister: 14 And they said unto them, We cannot do this thing, to give
our sister to one that is uncircumcised; for that were a reproach unto
us: 15 But in this will we consent unto you: If ye will be as we be,
that every male of you be circumcised; 16 Then will we give our
daughters unto you, and we will take your daughters to us, and we will
dwell with you, and we will become one people. 17 But if ye will not
hearken unto us, to be circumcised; then will we take our daughter, and
we will be gone.
Jacob's sons, when they heard of the injury done to Dinah, showed a
very great resentment of it, influenced perhaps rather by jealousy for
the honour of their family than by a sense of virtue. Many are
concerned at the shamefulness of sin that never lay to heart the
sinfulness of it. It is here called folly in Israel (v. 7), according
to the language of after-times; for Israel was not yet a people, but a
family only. Note, 1. Uncleanness is folly; for it sacrifices the
favour of God, peace of conscience, and all the soul can pretend to
that is sacred and honourable, to a base and brutish lust. 2. This
folly is most shameful in Israel, in a family of Israel, where God is
known and worshipped, as he was in Jacob's tents, by the name of the
God of Israel. Folly in Israel is scandalous indeed. 3. It is a good
thing to have sin stamped with a bad name: uncleanness is here
proverbially called folly in Israel, 2 Sam. xiii. 12. Dinah is here
called Jacob's daughter, for warning to all the daughters of Israel,
that they betray not themselves to this folly.
Hamor came to treat with Jacob himself, but he turns him over to his
sons; and here we have a particular account of the treaty, in which, it
is a shame to say, the Canaanites were more honest than the Israelites.
I. Hamor and Shechem fairly propose this match, in order to a coalition
in trade. Shechem is deeply in love with Dinah; he will have her upon
any terms, v. 11, 12. His father not only consents, but solicits for
him, and gravely insists upon the advantages that would follow from the
union of the families, v. 9, 10. He shows no jealousy of Jacob, though
he was a stranger, but rather an earnest desire to settle a
correspondence with him and his family, making him that generous offer,
The land shall be before you, trade you therein.
II. Jacob's sons basely pretend to insist upon a coalition in religion,
when really they designed nothing less. If Jacob had taken the
management of this affair into his own hands, it is probable that he
and Hamor would soon have concluded it; but Jacob's sons meditate only
revenge, and a strange project they have for the compassing of it--the
Shechemites must be circumcised; not to make them holy (they never
intended that), but to make them sore, that they might become an easier
prey to their sword. 1. The pretence was specious. "It is the honour of
Jacob's family that they carry about with them the token of God's
covenant with them; and it will be a reproach to those that are thus
dignified and distinguished to enter into such a strict alliance with
those that are uncircumcised (v. 14); and therefore, if you will be
circumcised, then we will become one people with you," v. 15, 16. Had
they been sincere herein their proposal of these terms would have had
in it something commendable; for Israelites should not intermarry with
Canaanites, professors with profane; it is a great sin, or at least the
cause and inlet of a great deal, and has often been of pernicious
consequence. The interest we have in any persons, and the hold we have
of them, should be wisely improved by us, to bring them to the love and
practice of religion (He that winneth souls is wise); but then we must
not, like Jacob's sons, think it enough to persuade them to submit to
the external rites of religion, but must endeavour to convince them of
its reasonableness, and to bring them acquainted with the power of it.
2. The intention was malicious, as appears by the sequel of the story;
all they aimed at was to prepare them for the day of slaughter. Note,
Bloody designs have often been covered, and carried on, with a pretence
of religion; thus they have been accomplished most plausibly and most
securely: but this dissembled piety is, doubtless, double iniquity.
Religion is never more injured, nor are God's sacraments more profaned,
than when they are thus used for a cloak of maliciousness. Nay, if
Jacob's sons had not had this bloody design, I do not see how they
could justify their offering the sacred sign of circumcision, the seal
of God's covenant, to these devoted Canaanites, who had no part nor lot
in the matter. Those had no right to the seal that had no right to the
promise. It is not meet to take the children's bread, and cast it to
dogs: but Jacob's sons valued not this, while they could make it serve
their turn.
18 And their words pleased Hamor, and Shechem Hamor's son. 19 And the
young man deferred not to do the thing, because he had delight in
Jacob's daughter: and he was more honourable than all the house of his
father. 20 And Hamor and Shechem his son came unto the gate of their
city, and communed with the men of their city, saying, 21 These men
are peaceable with us; therefore let them dwell in the land, and trade
therein; for the land, behold, it is large enough for them; let us take
their daughters to us for wives, and let us give them our daughters.
22 Only herein will the men consent unto us for to dwell with us, to be
one people, if every male among us be circumcised, as they are
circumcised. 23 Shall not their cattle and their substance and every
beast of theirs be ours? only let us consent unto them, and they will
dwell with us. 24 And unto Hamor and unto Shechem his son hearkened
all that went out of the gate of his city; and every male was
circumcised, all that went out of the gate of his city.
Here, 1. Hamor and Shechem gave consent themselves to be circumcised,
v. 18, 19. To this perhaps they were moved, not only by the strong
desire they had to bring about this match, but by what they might have
heard of the sacred and honourable intentions of this sign, in the
family of Abraham, which, it is probable, they had some confused
notions of, and of the promises confirmed by it, which made them the
more desirous to incorporate with the family of Jacob, Zech. viii. 23.
Note, Many who know little of religion, yet know so much of it as makes
them willing to join themselves with those that are religious. Again,
If a man would take upon him a form of religion to gain a good wife,
much more should we embrace the power of it to gain the favour of a
good God, even circumcise our hearts to love him, and, as Shechem here,
not defer to do the thing. 2. They gained the consent of the men of
their city, Jacob's sons requiring that they also should be
circumcised. (1.) They themselves had great influences upon them by
their command and example. Note, Religion would greatly prevail if
those in authority, who, like Shechem, are more honourable than their
neighbours, would appear forward and zealous for it. (2.) They urged an
argument which was very cogent (v. 23), Shall not their cattle and
their substance be ours? They observed that Jacob's sons were
industrious thriving people, and promised themselves and their
neighbours advantage by an alliance with them; it would improve ground
and trade, and bring money into their country. Now, [1.] It was bad
enough to marry upon this principle: yet we see covetousness the
greatest matchmaker in the world, and nothing designed so much, with
many, as the laying of house to house, and field to field, without
regard had to any other consideration. [2.] It was worse to be
circumcised upon this principle. The Shechemites will embrace the
religion of Jacob's family only in hopes of interesting themselves
thereby in the riches of that family. Thus there are many with whom
gain is godliness, and who are more governed and influenced by their
secular interest than by any principle of their religion.
Murder of the Shechemites. (b. c. 1732.)
25 And it came to pass on the third day, when they were sore, that two
of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man
his sword, and came upon the city boldly, and slew all the males. 26
And they slew Hamor and Shechem his son with the edge of the sword, and
took Dinah out of Shechem's house, and went out. 27 The sons of Jacob
came upon the slain, and spoiled the city, because they had defiled
their sister. 28 They took their sheep, and their oxen, and their
asses, and that which was in the city, and that which was in the field,
29 And all their wealth, and all their little ones, and their wives
took they captive, and spoiled even all that was in the house. 30 And
Jacob said to Simeon and Levi, Ye have troubled me to make me to stink
among the inhabitants of the land, among the Canaanites and the
Perizzites: and I being few in number, they shall gather themselves
together against me, and slay me; and I shall be destroyed, I and my
house. 31 And they said, Should he deal with our sister as with an
harlot?
Here, we have Simeon and Levi, two of Jacob's sons, young men not much
above twenty years old, cutting the throats of the Shechemites, and
thereby breaking the heart of their good father.
I. Here is the barbarous murder of the Shechemites. Jacob himself was
used to the sheep-hook, but his sons had got swords by their sides, as
if they had been the seed of Esau, who was to live by his sword; we
have them here,
1. Slaying the inhabitants of Shechem--all the males, Hamor and Shechem
particularly, with whom they had been treating in a friendly manner but
the other day, yet with a design upon their lives. Some think that all
Jacob's sons, when they wheedled the Shechemites to be circumcised,
designed to take advantage of their soreness, and to rescue Dinah from
among them; but that Simeon and Levi, not content with that, would
themselves avenge the injury--and they did it with a witness. Now, (1.)
It cannot be denied but that God was righteous in it. Had the
Shechemites been circumcised in obedience to any command of God, their
circumcision would have been their protection; but when they submitted
to that sacred rite only to serve a turn, to please their prince and to
enrich themselves, it was just with God to bring this upon them. Note,
As nothing secures us better than true religion, so nothing exposes us
more than religion only pretended to. (2.) But Simeon and Levi were
most unrighteous. [1.] It was true that Shechem had wrought folly
against Israel, in defiling Dinah; but it ought to have been considered
how far Dinah herself had been accessory to it. Had Shechem abused her
in her own mother's tent, it would have been another matter; but she
went upon his ground, and perhaps by her indecent carriage had struck
the spark which began the fire: when we are severe upon the sinner we
ought to consider who was the tempter. [2.] It was true that Shechem
had done ill; but he was endeavouring to atone for it, and was as
honest and honourable, ex post facto--after the deed, as the case would
admit: it was not the case of the Levite's concubine that was abused to
death; nor does he justify what he has done, but courts a
reconciliation upon any terms. [3.] It was true that Shechem had done
ill; but what was that to all the Shechemites? Does one man sin, and
will they be wroth with all the town? Must the innocent fall with the
guilty? This was barbarous indeed. [4.] But that which above all
aggravated the cruelty was the most perfidious treachery that was in
it. The Shechemites had submitted to their conditions, and had done
that upon which they had promised to become one people with them (v.
16); yet they act as sworn enemies to those to whom they had lately
become sworn friends, making as light of their covenant as they did of
the laws of humanity. And are these the sons of Israel? Cursed be their
anger, for it was fierce. [5.] This also added to the crime, that they
made a holy ordinance of God subservient to their wicked design, so
making that odious; as if it were not enough for them to shame
themselves and their family, they bring a reproach upon that honourable
badge of their religion; justly would it be called a bloody ordinance.
2. Seizing the prey of Shechem, and plundering the town. They rescued
Dinah (v. 26), and, if that was all they came for, they might have done
that without blood, as appears by their own showing (v. 17); but they
aimed at the spoil; and, though Simeon and Levi only were the
murderers, yet it is intimated that others of the sons of Jacob came
upon the slain and spoiled the city (v. 27), and so became accessory to
the murder. In them it was manifest injustice; yet here we may observe
the righteousness of God. The Shechemites were willing to gratify the
sons of Jacob by submitting to the penance of circumcision, upon this
principle, Shall not their cattle and their substance be ours? (v. 23),
and see what was the issue; instead of making themselves masters of the
wealth of Jacob's family, Jacob's family become masters of their
wealth. Note, Those who unjustly grasp at that which is another's
justly lose that which is their own.
II. Here is Jacob's resentment of this bloody deed of Simeon and Levi,
v. 30. Two things he bitterly complains of:--1. The reproach they had
brought upon him thereby: You have troubled me, put me into a disorder,
for you have made me to stink among the inhabitants of the land, that
is, "You have rendered me and my family odious among them. What will
they say of us and our religion? We shall be looked upon as the most
perfidious barbarous people in the world." Note, The gross misconduct
of wicked children is the grief and shame of their godly parents.
Children should be the joy of their parents; but wicked children are
their trouble, sadden their hearts, break their spirits, and make them
go mourning from day to day. Children should be an ornament to their
parents; but wicked children are their reproach, and are as dead flies
in the pot of ointment: but let such children know that, if they repent
not, the grief they have caused to their parents, and the damage
religion has sustained in its reputation through them, will come into
the account and be reckoned for. 2. The ruin they had exposed him to.
What could be expected, but that the Canaanites, who were numerous and
formidable, would confederate against him, and he and his little family
would become an easy prey to them? I shall be destroyed, I and my
house. If all the Shechemites must be destroyed for the offence of one,
why not all the Israelites for the offence of two? Jacob knew indeed
that God had promised to preserve and perpetuate his house; but he
might justly fear that these vile practices of his children would
amount to a forfeiture, and cut off the entail. Note, When sin is in
the house, there is reason to fear ruin at the door. The tender parents
foresee those bad consequences of sin which the wicked children have no
dread of. One would think this should have made them to relent, and
they should have humbled themselves to their good father, and begged
his pardon; but, instead of this, they justify themselves, and give him
this insolent reply, Should he deal with our sister as with a harlot?
No, he should not; but, if he do, must they be their own avengers? Will
nothing less than so many lives, and the ruin of a whole city, serve to
atone for an abuse done to one foolish girl? By their question they
tacitly reflect upon their father, as if he would have been content to
let them deal with his daughter as with a harlot. Note, It is common
for those who run into one extreme to reproach and censure those who
keep the mean as if they ran into the other. Those who condemn the
rigour of revenge shall be misrepresented, as if they countenanced and
justified the offence.
__________________________________________________________________
G E N E S I S
CHAP. XXXV.
In this chapter we have three communions and three funerals. I. Three
communions between God and Jacob. 1. God ordered Jacob to Beth-el; and,
in obedience to that order, he purged his house of idols, and prepared
for that journey, ver. 1-5. 2. Jacob built an altar at Beth-el, to the
honour of God that had appeared to him, and in performance of his vow,
ver. 6, 7. 3. God appeared to him again, and confirmed the change of
his name and covenant with him (ver. 9-13), of which appearance Jacob
made a grateful acknowledgment, ver. 14, 15. II. Three funerals. 1.
Deborah's, ver. 8. 2. Rachel's, ver. 16-20. 3. Isaac's, ver. 27-29.
Here is also Reuben's incest (ver. 22), and an account of Jacob's sons,
ver. 23-26.
Jacob Summoned to Bethel; Jacob's Journeys towards Bethel. (b. c. 1732.)
1 And God said unto Jacob, Arise, go up to Beth-el, and dwell there:
and make there an altar unto God, that appeared unto thee when thou
fleddest from the face of Esau thy brother. 2 Then Jacob said unto
his household, and to all that were with him, Put away the strange gods
that are among you, and be clean, and change your garments: 3 And let
us arise, and go up to Beth-el; and I will make there an altar unto
God, who answered me in the day of my distress, and was with me in the
way which I went. 4 And they gave unto Jacob all the strange gods
which were in their hand, and all their earrings which were in their
ears; and Jacob hid them under the oak which was by Shechem. 5 And
they journeyed: and the terror of God was upon the cities that were
round about them, and they did not pursue after the sons of Jacob.
Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither
to perform it, v. 1. Jacob had said in the day of his distress, If I
come again in peace, this stone shall be God's house, ch. xxviii. 22.
God had performed his part of the bargain, and had given Jacob more
than bread to eat and raiment to put on--he had got an estate, and had
become two bands; but, it should seem, he had forgotten his vow, or at
least had too long deferred the performance of it. Seven or eight years
it was now since he came to Canaan; he had purchased ground there, and
had built an altar in remembrance of God's last appearance to him when
he called him Israel (ch. xxxiii. 19, 20); but still Beth-el is
forgotten. Note, Time is apt to wear out the sense of mercies and the
impressions made upon us by them; it should not be so, but so it is.
God had exercised Jacob with a very sore affliction in his family (ch.
xxxiv.), to see if this would bring his vow to his remembrance, and put
him upon the performance of it, but it had not this effect; therefore
God comes himself and puts him in mind of it: Arise, go to Beth-el.
Note, 1. As many as God loves he will remind of neglected duties, one
way or other, by conscience or by providences. 2. When we have vowed a
vow to God, it is best not to defer the payment of it (Eccles. v. 4),
yet better late than never. God bade him go to Beth-el and dwell there,
that is, not only go himself, but take his family with him, that they
might join with him in his devotions. Note, In Beth-el, the house of
God, we should desire to dwell, Ps. xxvii. 4. That should be our home,
not our inn. God reminds him not expressly of his vow, but of the
occasion of it: When thou fleddest from the face of Esau. Note, The
remembrance of former afflictions should bring to mind the workings of
our souls under them, Ps. lxvi. 13, 14.
II. Jacob commands his household to prepare for this solemnity; not
only for the journey and remove, but for the religious services that
were to be performed, v. 2, 3. Note, 1. Before solemn ordinances, there
must be solemn preparation. Wash you, make you clean, and then come,
and let us reason together, Isa. i. 16-18. 2. Masters of families
should use their authority for the promoting of religion in their
families. Not only we, but our houses also, should serve the Lord,
Josh. xxiv. 15. Observe the commands he gives his household, like
Abraham, ch. xviii. 19. (1.) They must put away the strange gods.
Strange gods in Jacob's family! Strange things indeed! Could such a
family, that was taught the good knowledge of the Lord, admit them?
Could such a master, to whom God had appeared twice, and oftener,
connive at them? Doubtless this was his infirmity. Note, Those that are
good themselves cannot always have those about them so good as they
should be. In those families where there is a face of religion, and an
altar to God, yet many times there is much amiss, and more strange gods
than one would suspect. In Jacob's family, Rachel had her teraphim,
which, it is to be feared, she secretly made some superstitious use of.
The captives of Shechem brought their gods along with them, and perhaps
Jacob's sons took some with the plunder. However they came by them, now
they must put them away. (2.) They must be clean, and change their
garments; they must observe a due decorum, and make the best appearance
they could. Simeon and Levi had their hands full of blood, it concerned
them particularly to wash, and to put off their garments that were so
stained. These were but ceremonies, signifying the purification and
change of the heart. What are clean clothes, and new clothes, without a
clean heart, and a new heart? Dr. Lightfoot, by their being clean, or
washing themselves, understands Jacob's admission of the proselytes of
Shechem and Syria into his religion by baptism, because circumcision
had become odious. 3. They must go with him to Beth-el, v. 3. Note,
Masters of families, when they go up to the house of God, should bring
their families with them.
III. His family surrendered all they had that was idolatrous or
superstitious, v. 4. Perhaps, if Jacob had called for them sooner, they
would sooner have parted with them, being convicted by their own
consciences of the vanity of them. Note, Sometimes attempts for
reformation succeed better than one could have expected, and people are
not so obstinate against them as we feared. Jacob's servants, and even
the retainers of his family, gave him all the strange gods, and the
ear-rings they wore, either as charms or to the honour of their gods;
they parted with all. Note, Reformation is not sincere if it be not
universal. We hope they parted with them cheerfully, and without
reluctance, as Ephraim did, when he said, What have I to do any more
with idols? (Hos. xiv. 8), or that people that said to their idols, Get
you hence, Isa. xxx. 22. Jacob took care to bury their images, we may
suppose in some place unknown to them, that they might not afterwards
find them and return to them. Note, We must be wholly separated from
our sins, as we are from those that are dead and buried out of our
sight, cast them to the moles and the bats, Isa. ii. 20.
IV. He removes without molestation from Shechem to Bethel, v. 5. The
terror of God was upon the cities. Though the Canaanites were much
exasperated against the sons of Jacob for their barbarous usage of the
Shechemites, yet they were so restrained by a divine power that they
could not take this fair opportunity, which now offered itself, when
they were upon their march, to avenge their neighbours' quarrel. Note,
The way of duty is the way of safety. While there was sin in Jacob's
house, he was afraid of his neighbours; but now that the strange gods
were put away, and they were all going together to Bethel, his
neighbours were afraid of him. When we are about God's work, we are
under special protection. God is with us, while we are with him; and,
if he be for us, who can be against us? See Exod. xxxiv. 24, No man
shall desire thy land, when thou goest up to appear before the Lord.
God governs the world more by secret terrors on men's minds than we are
aware of.
Jacob's Arrival at Bethel. (b. c. 1732.)
6 So Jacob came to Luz, which is in the land of Canaan, that is,
Beth-el, he and all the people that were with him. 7 And he built
there an altar, and called the place El-Beth-el: because there God
appeared unto him, when he fled from the face of his brother. 8 But
Deborah Rebekah's nurse died, and she was buried beneath Beth-el under
an oak: and the name of it was called Allon-bachuth. 9 And God
appeared unto Jacob again, when he came out of Padan-aram, and blessed
him. 10 And God said unto him, Thy name is Jacob: thy name shall not
be called any more Jacob, but Israel shall be thy name: and he called
his name Israel. 11 And God said unto him, I am God Almighty: be
fruitful and multiply; a nation and a company of nations shall be of
thee, and kings shall come out of thy loins; 12 And the land which I
gave Abraham and Isaac, to thee I will give it, and to thy seed after
thee will I give the land. 13 And God went up from him in the place
where he talked with him. 14 And Jacob set up a pillar in the place
where he talked with him, even a pillar of stone: and he poured a drink
offering thereon, and he poured oil thereon. 15 And Jacob called the
name of the place where God spake with him, Beth-el.
Jacob and his retinue having safely arrived at Beth-el, we are here
told what passed there.
I. There he built an altar (v. 7), and no doubt offered sacrifice upon
it, perhaps the tenth of his cattle, according to his vow, I will give
the tenth unto thee. With these sacrifices he joined praises for former
mercies, particularly that which the sight of the place brought afresh
to his remembrance; and he added prayers for the continuance of God's
favour to him and his family. And he called the place (that is, the
altar) El-beth-el, the God of Bethel. As, when he made a thankful
acknowledgment of the honour God had lately done him in calling him
Israel, he worshipped God by the name of El-elohe Israel; so, now that
he was making a grateful recognition of God's former favour to him at
Bethel, he worships God by the name of El-beth-el, the God of Beth-el,
because there God appeared to him. Note, The comfort which the saints
have in holy ordinances is not so much from Bethel, the house of God,
as from El-beth-el, the God of the house. The ordinances are but empty
things if we do not meet with God in them.
II. There he buried Deborah, Rebekah's nurse, v. 8. We have reason to
think that Jacob, after he came to Canaan, while his family dwelt near
Shechem, went himself (it is likely, often) to visit his father Isaac
at Hebron. Rebekah probably was dead, but her old nurse (of whom
mention is made ch. xxiv. 59) survived her, and Jacob took her to his
family, to be a companion to his wives, her country-women, and an
instructor to his children; while they were at Bethel, she died, and
died lamented, so much lamented that the oak under which she was buried
was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in
a family, that have in their time been faithful and useful, ought to be
respected. Honour was done to this nurse, at her death, by Jacob's
family, though she was not related to them, and though she was aged.
Former services, in such a case, must be remembered. 2. We do not know
where death may meet us; perhaps at Beth-el, the house of God.
Therefore let us be always ready. 3. Family-afflictions may come even
when family-reformation and religion are on foot. Therefore rejoice
with trembling.
III. There God appeared to him (v. 9), to own his altar, to answer to
the name by which he had called him, The God of Beth-el (v. 7), and to
comfort him under his affliction, v. 8. Note, God will appear to those
in a way of grace that attend on him in a way of duty. Here, 1. He
confirmed the change of his name, v. 10. It was done before by the
angel that wrestled with him (ch. xxxii. 28), and here it was ratified
by the divine Majesty, or Shechinah, that appeared to him. There it was
to encourage him against the fear of Esau, here against the fear of the
Canaanites. Who can be too hard for Israel, a prince with God? It is
below those who are thus dignified to droop and despond. 2. He renewed
and ratified the covenant with him, by the name El-shaddai. I am God
Almighty, God all-sufficient (v. 11), able to make good the promise in
due time, and to support thee and provide for thee in the meantime. Two
things are promised him which we have met with often before:--(1.) That
he should be the father of a great nation, great in number--a company
of nations shall be of thee (every tribe of Israel was a nation, and
all the twelve a company of nations), great in honour and power--kings
shall come out of thy loins. (2.) That he should be the master of a
good land (v. 12), described by the grantees, Abraham and Isaac, to
whom it was promised, not by the occupants, the Canaanites in whose
possession it now was. The land that was given to Abraham and Isaac is
here entailed on Jacob and his seed. He shall not have children without
an estate, which is often the case of the poor, nor an estate without
children, which is often the grief of the rich; but both. These two
promises had a spiritual signification, of which we may suppose Jacob
himself had some notion, though not so clear and distinct as we now
have; for, without doubt, Christ is the promised seed, and heaven is
the promised land; the former is the foundation, and the latter the
top-stone, of all God's favours. 3. He then went up from him, or from
over him, in some visible display of glory, which had hovered over him
while he talked with him, v. 13. Note, The sweetest communions the
saints have with God in this world are short and transient, and soon
have an end. Our vision of God in heaven will be everlasting; there we
shall be ever with the Lord; it is not so here.
IV. There Jacob erected a memorial of this, v. 14. 1. He set up a
pillar. When he was going to Padan-aram, he set up for a pillar that
stone on which he had laid his head. This was agreeable enough to his
low condition and his hasty flight; but now he took time to erect one
more stately, more distinguishable and durable, probably placing that
stone in it. In token of his intending it for a sacred memorial of his
communion with God, he poured oil and the other ingredients of a
drink-offering upon it. His vow was, This stone shall be God's house,
that is, shall be set up for his honour, as houses to the praise of
their builders; and here he performs it, transferring it to God by
anointing it. 2. He confirmed the name he had formerly given to the
place (v. 15), Beth-el, the house of God. Yet this very place
afterwards lost the honour of its name, and became Beth-aven, a house
of iniquity; for here it was that Jeroboam set up one of his calves. It
is impossible for the best man to entail upon a place so much as the
profession and form of religion.
Death of Rachel. (b. c. 1732.)
16 And they journeyed from Beth-el; and there was but a little way to
come to Ephrath: and Rachel travailed, and she had hard labour. 17
And it came to pass, when she was in hard labour, that the midwife said
unto her, Fear not; thou shalt have this son also. 18 And it came to
pass, as her soul was in departing, (for she died) that she called his
name Ben-oni: but his father called him Benjamin. 19 And Rachel died,
and was buried in the way to Ephrath, which is Beth-lehem. 20 And
Jacob set a pillar upon her grave: that is the pillar of Rachel's grave
unto this day.
We have here the story of the death of Rachel, the beloved wife of
Jacob. 1. She fell in travail by the way, not able to reach to
Bethlehem, the next town, though they were near it; so suddenly does
pain sometimes come upon a woman in travail, which she cannot escape,
or put off. We may suppose Jacob had soon a tent up, convenient enough
for her reception. 2. Her pains were violent. She had hard labour,
harder than usual: this was the effect of sin, ch. iii. 16. Note, Human
life begins with sorrow, and the roses of its joy are surrounded with
thorns. 3. The midwife encouraged her, v. 17. No doubt she had her
midwife with her, ready at hand, yet that would not secure her. Rachel
had said, when she bore Joseph, God shall add another son, which now
the midwife remembers, and tells her her words were made good. Yet this
did not avail to keep up her spirits; unless God command away fear, no
one else can. He only says as one having authority, Fear not. We are
apt, in extreme perils, to comfort ourselves and our friends with the
hopes of a temporal deliverance, in which we may be disappointed; we
had better found our comforts on that which cannot fail us, the hope of
eternal life. 4. Her travail was to the life of the child, but to her
own death. Note, Though the pains and perils of childbearing were
introduced by sin, yet they have sometimes been fatal to very holy
women, who, though not saved in childbearing, are saved through it with
an everlasting salvation. Rachel had passionately said, Give me
children, or else I die; and now that she had children (for this was
her second) she died. Her dying is here called the departing of her
soul. Note, The death of the body is but the departure of the soul to
the world of spirits. 5. Her dying lips called her new-born son
Ben-oni, The son of my sorrow. And many a son, not born in such hard
labour, yet proves the son of his parent's sorrow, and the heaviness of
her that bore him. Children are enough the sorrow of their poor mothers
in the breeding, bearing, and nursing of them; they should therefore,
when they grow up, study to be their joy, and so, if possible, to make
them some amends. But Jacob, because he would not renew the sorrowful
remembrance of the mother's death every time he called his son by his
name, changed his name, and called him Benjamin, The son of my right
hand; that is, "very dear to me, set on my right hand for a blessing,
the support of my age, like the staff in my right hand." 6. Jacob
buried her near the place where she died. As she died in child-bed, it
was convenient to bury her quickly; and therefore he did not bring her
to the burying-place of his family. If the soul be at rest after death,
it matters little where the body lies. In the place where the tree
falls, there let it be. No mention is made of the mourning that was at
her death, because that might easily be taken for granted. Jacob, no
doubt, was a true mourner. Note, Great afflictions sometimes befal us
immediately after great comforts. Lest Jacob should be lifted up with
the visions of the Almighty with which he was honoured, this was sent
as a thorn in the flesh to humble him. Those that enjoy the favours
peculiar to the children of God must yet expect the troubles that are
common to the children of men. Deborah, who, had she lived, would have
been a comfort to Rachel in her extremity, died but a little before.
Note, When death comes into a family, it often strikes double. God by
it speaks once, yea, twice. The Jewish writers say, "The death of
Deborah and Rachel was to expiate the murder of the Shechemites,
occasioned by Dinah, a daughter of the family." 7. Jacob set up a
pillar upon her grave, so that it was known, long after, to be Rachel's
sepulchre (1 Sam. x. 2), and Providence so ordered it that this place
afterwards fell in the lot of Benjamin. Jacob set up a pillar in
remembrance of his joys (v. 14), and here he sets up one in remembrance
of his sorrows; for, as it may be of use to ourselves to keep both in
mind, so it may be of use to others to transmit the memorials of both:
the church, long afterwards, owned that what God said to Jacob at
Bethel, both by his word and by his rod, he intended for their
instruction (Hos. xii. 4), There he spoke with us.
The Disgrace of Reuben. (b. c. 1716.)
21 And Israel journeyed, and spread his tent beyond the tower of Edar.
22 And it came to pass, when Israel dwelt in that land, that Reuben
went and lay with Bilhah his father's concubine: and Israel heard it.
Now the sons of Jacob were twelve: 23 The sons of Leah; Reuben,
Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and
Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25 And the
sons of Bilhah, Rachel's handmaid; Dan, and Naphtali: 26 And the sons
of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of
Jacob, which were born to him in Padan-aram. 27 And Jacob came unto
Isaac his father unto Mamre, unto the city of Arbah, which is Hebron,
where Abraham and Isaac sojourned. 28 And the days of Isaac were an
hundred and fourscore years. 29 And Isaac gave up the ghost, and
died, and was gathered unto his people, being old and full of days: and
his sons Esau and Jacob buried him.
Here is, 1. Jacob's removal, v. 21. He also, as his fathers, sojourned
in the land of promise as in a strange country, and was not long in a
place. Immediately after the story of Rachel's death he is here called
Israel (v. 21, 22), and not often so afterwards: the Jews say, "The
historian does him this honour here because he bore that affliction
with such admirable patience and submission to Providence." Note, Those
are Israels indeed, princes with God, that support the government of
their own passions. He that has this rule over his own spirit is better
than the mighty. Israel, a prince with God, yet dwells in tents; the
city is reserved for him in the other world. 2. The sin of Reuben. A
piece of abominable wickedness it was that he was guilty of (v. 22),
that very sin which the apostle says (1 Cor v. 1) is not so much as
named among the Gentiles, that one should have his father's wife. It is
said to have been when Israel dwelt in that land; as if he were then
absent from his family, which might be the unhappy occasion of these
disorders. Though perhaps Bilhah was the greater criminal, and it is
probable was abandoned by Jacob for it, yet Reuben's crime was so
provoking that, for it, he lost his birthright and blessing, ch. xlix.
4. The first-born is not always the best, nor the most promising. This
was Reuben's sin, but it was Jacob's affliction; and what a sore
affliction it was is intimated in a little compass, and Israel heard
it. No more is said--that is enough; he heard it with the utmost grief
and shame, horror and displeasure. Reuben thought to conceal it, that
his father should never hear of it; but those that promise themselves
secresy in sin are generally disappointed; a bird of the air carries
the voice. 3. A complete list of the sons of Jacob, now that Benjamin
the youngest was born. This is the first time we have the names of
these heads of the twelve tribes together; afterwards we find them very
often spoken of and enumerated, even to the end of the Bible, Rev. vii.
4; xxi. 12. 4. The visit which Jacob made to his father Isaac at
Hebron. We may suppose he had visited him before since his return, for
he sorely longed after his father's house; but never, till now, brought
his family to settle with him, or near him, v. 27. Probably he did this
now upon the death of Rebekah, by which Isaac was left solitary, and
not disposed to marry again. 5. The age and death of Isaac are here
recorded, though it appears, by computation, that he died not till many
years after Joseph was sold into Egypt, and much about the time that he
was preferred there. Isaac, a mild quiet man, lived the longest of all
the patriarchs, for he was 180 years old; Abraham was but 175. Isaac
lived about forty years after he had made his will, ch. xxvii. 2. We
shall not die an hour the sooner, but abundantly the better, for our
timely setting our heart and house in order. Particular notice is taken
of the amicable agreement of Esau and Jacob, in solemnizing their
father's funeral (v. 29), to show how wonderfully God had changed
Esau's mind since he vowed his brother's murder immediately after his
father's death, ch. xxvii. 41. Note, God has many ways of preventing
bad men from doing the mischief they intended; he can either tie their
hands or turn their hearts.
__________________________________________________________________
G E N E S I S
CHAP. XXXVI.
In this chapter we have an account of the posterity of Esau, who, from
him, were called Edomites, that Esau who sold his birthright, and lost
his blessing, and was not loved of God as Jacob was. Here is a brief
register kept of his family for some generations. 1. Because he was the
son of Isaac, for whose sake this honour is put upon him. 2. Because
the Edomites were neighbours to Israel, and their genealogy would be of
use to give light to the following stories of what passed between them.
3. It is to show the performance of the promise to Abraham, that he
should be "the father of many nations," and of that answer which
Rebekah had from the oracle she consulted, "Two nations are in thy
womb," and of the blessing of Isaac, "Thy dwelling shall be the fatness
of the earth." We have here, I. Esau's wives, ver. 1-5. II. His remove
to mount Seir, ver. 6-8. III. The names of his sons, ver. 9-14. IV. The
dukes who descended of his sons, ver. 15-19. V. The dukes of the
Horites, ver. 20-30. VI. The kings and dukes of Edom, ver. 31-43.
Little more is recorded than their names, because the history of those
that were out of the church (though perhaps it might have been
serviceable in politics) would have been of little use in divinity. It
is in the church that the memorable instances are found of special
grace, and special providence; for that is the enclosure, the rest is
common. This chapter is abridged, 1 Chron. i. 35, &c.
The Generations of Esau. (b. c. 1780.)
1 Now these are the generations of Esau, who is Edom. 2 Esau took his
wives of the daughters of Canaan; Adah the daughter of Elon the
Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the
Hivite; 3 And Bashemath Ishmael's daughter, sister of Nebajoth. 4
And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; 5 And
Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of
Esau, which were born unto him in the land of Canaan. 6 And Esau took
his wives, and his sons, and his daughters, and all the persons of his
house, and his cattle, and all his beasts, and all his substance, which
he had got in the land of Canaan; and went into the country from the
face of his brother Jacob. 7 For their riches were more than that
they might dwell together; and the land wherein they were strangers
could not bear them because of their cattle. 8 Thus dwelt Esau in
mount Seir: Esau is Edom.
Observe here, 1. Concerning Esau himself, v. 1. He is called Edom (and
again, v. 8), that name by which was perpetuated the remembrance of the
foolish bargain he made, when he sold his birthright for that red, that
red pottage. The very mention of that name is enough to intimate the
reason why his family is turned off with such a short account. Note, If
men do a wrong thing they must thank themselves, when it is, long
afterwards, remembered against them to their reproach. 2. Concerning
his wives, and the children they bore him in the land of Canaan. He had
three wives, and, by them all, but five sons: many a one has more by
one wife. God in his providence often disappoints those who take
indirect courses to build up a family; yet here the promise prevailed,
and Esau's family was built up. 3. Concerning his removal to mount
Seir, which was the country God had given him for a possession, when he
reserved Canaan for the seed of Jacob. God owns it, long afterwards: I
gave to Esau mount Seir (Deut. ii. 5; Josh. xxiv. 4), which was the
reason why the Edomites must not be disturbed in their possession.
Those that have not a right by promise, such as Jacob had, to Canaan,
may have a very good title by providence to their estates, such as Esau
had to mount Seir. Esau had begun to settle among his wives' relations,
in Seir, before Jacob came from Padan-aram, ch. xxxii. 3. Isaac, it is
likely, had sent him thither (as Abraham in his life-time had sent the
sons of the concubines from Isaac his son into the east country, ch.
xxv. 6), that Jacob might have the clearer way made for him to the
possession of the promised land. During the life of Isaac, however,
Esau had probably still some effects remaining in Canaan; but, after
his death, he wholly withdrew to mount Seir, took with him what came to
his share of his father's personal estate, and left Canaan to Jacob,
not only because he had the promise of it, but because Esau perceived
that if they should continue to thrive as they had begun there would
not be room for both. Thus dwelt Esau in Mount Seir, v. 8. Note,
Whatever opposition may be made, God's word will be accomplished, and
even those that have opposed it will see themselves, some time or
other, under a necessity of yielding to it, and acquiescing in it. Esau
had struggled for Canaan, but now he tamely retires to mount Seir; for
God's counsels shall certainly stand, concerning the times before
appointed, and the bounds of our habitation.
The Dukes of Edom. (b. c. 1729.)
9 And these are the generations of Esau the father of the Edomites in
mount Seir: 10 These are the names of Esau's sons; Eliphaz the son of
Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau.
11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and
Kenaz. 12 And Timna was concubine to Eliphaz Esau's son; and she bare
to Eliphaz Amalek: these were the sons of Adah Esau's wife. 13 And
these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah:
these were the sons of Bashemath Esau's wife. 14 And these were the
sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau's
wife: and she bare to Esau Jeush, and Jaalam, and Korah. 15 These
were dukes of the sons of Esau: the sons of Eliphaz the firstborn son
of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, 16 Duke
Korah, duke Gatam, and duke Amalek: these are the dukes that came of
Eliphaz in the land of Edom; these were the sons of Adah. 17 And
these are the sons of Reuel Esau's son; duke Nahath, duke Zerah, duke
Shammah, duke Mizzah: these are the dukes that came of Reuel in the
land of Edom; these are the sons of Bashemath Esau's wife. 18 And
these are the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam,
duke Korah: these were the dukes that came of Aholibamah the daughter
of Anah, Esau's wife. 19 These are the sons of Esau, who is Edom, and
these are their dukes.
Observe here, 1. That only the names of Esau's sons and grandsons are
recorded, only their names, not their history; for it is the church
that Moses preserves the records of, not the record of those that are
without. Those elders that lived by faith alone obtained a good report.
It is Sion that produces the men of renown, not Seir, Ps. lxxxvii. 5.
Nor does the genealogy go any further than the third and fourth
generation; the very names of all after are buried in oblivion. It is
only the pedigree of the Israelites, who were to be the heirs of
Canaan, and of whom were to come the promised seed, and the holy seed,
that is drawn out to any length, as far as there was occasion for it,
even of all the tribes till Canaan was divided among them, and of the
royal line till Christ came. 2. That these sons and grandsons of Esau
are called dukes, v. 15-19. Probably they were military commanders,
dukes, or captains, that had soldiers under them; for Esau and his
family lived by the sword, ch. xxvii. 40. Note, Titles of honour have
been more ancient out of the church than in it. Esau's sons were dukes
when Jacob's sons were but plain shepherds, ch. xlvii. 3. This is not a
reason why such titles should not be used among Christians; but it is a
reason why men should not overvalue themselves, or others, for the sake
of them. There is an honour that comes from God, and a name in his
house that is infinitely more valuable. Edomites may be dukes with men,
but Israelites indeed are made to our God kings and priests. 3. We may
suppose those dukes had numerous families of children and servants that
were their dukedoms. God promised to multiply Jacob, and to enrich him;
yet Esau increases, and is enriched first. Note, It is no new thing for
the men of this world to be full of children, and to have their bellies
too filled with hidden treasures, Ps. xvii. 14. God's promise to Jacob
began to work late, but the effect of it remained longer, and it had
its complete accomplishment in the spiritual Israel.
20 These are the sons of Seir the Horite, who inhabited the land;
Lotan, and Shobal, and Zibeon, and Anah, 21 And Dishon, and Ezer, and
Dishan: these are the dukes of the Horites, the children of Seir in the
land of Edom. 22 And the children of Lotan were Hori and Hemam; and
Lotan's sister was Timna. 23 And the children of Shobal were these;
Alvan, and Manahath, and Ebal, Shepho, and Onam. 24 And these are the
children of Zibeon; both Ajah, and Anah: this was that Anah that found
the mules in the wilderness, as he fed the asses of Zibeon his father.
25 And the children of Anah were these; Dishon, and Aholibamah the
daughter of Anah. 26 And these are the children of Dishon; Hemdan,
and Eshban, and Ithran, and Cheran. 27 The children of Ezer are
these; Bilhan, and Zaavan, and Akan. 28 The children of Dishan are
these; Uz, and Aran. 29 These are the dukes that came of the Horites;
duke Lotan, duke Shobal, duke Zibeon, duke Anah, 30 Duke Dishon, duke
Ezer, duke Dishan: these are the dukes that came of Hori, among their
dukes in the land of Seir.
In the midst of this genealogy of the Edomites here is inserted the
genealogy of the Horites, those Canaanites, or Hittites (compare ch.
xxvi. 34), that were the natives of Mount Seir. Mention is made of
them, ch. xiv. 6, and of their interest in Mount Seir, before the
Edomites took possession of it, Deut. ii. 12, 22. This comes in here,
not only to give light to the story, but to be a standing reflection
upon the Edomites for intermarrying with them, by which, it is
probable, they learned their way, and corrupted themselves. Esau having
sold his birthright, and lost his blessing, and entered into alliance
with the Hittites, his posterity and the sons of Seir are here reckoned
together. Note, Those that treacherously desert God's church are justly
numbered with those that were never in it; apostate Edomites stand on
the same ground with accursed Horites. Particular notice is taken of
one Anah who fed the asses of Zibeon his father (v. 24), and yet is
called duke Anah, v. 29. Note, Those that expect to rise high should
begin low. An honourable descent should not keep men from an honest
employment, nor a mean employment hinder any man's preferment. This
Anah was not only industrious in his business, but ingenious too, and
successful; for he found mules, or (as some read it) waters, hot-baths,
in the wilderness. Those that are diligent in their business sometimes
find more advantages than they expected.
31 And these are the kings that reigned in the land of Edom, before
there reigned any king over the children of Israel. 32 And Bela the
son of Beor reigned in Edom: and the name of his city was Dinhabah.
33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his
stead. 34 And Jobab died, and Husham of the land of Temani reigned in
his stead. 35 And Husham died, and Hadad the son of Bedad, who smote
Midian in the field of Moab, reigned in his stead: and the name of his
city was Avith. 36 And Hadad died, and Samlah of Masrekah reigned in
his stead. 37 And Samlah died, and Saul of Rehoboth by the river
reigned in his stead. 38 And Saul died, and Baal-hanan the son of
Achbor reigned in his stead. 39 And Baal-hanan the son of Achbor
died, and Hadar reigned in his stead: and the name of his city was Pau;
and his wife's name was Mehetabel, the daughter of Matred, the daughter
of Mezahab. 40 And these are the names of the dukes that came of
Esau, according to their families, after their places, by their names;
duke Timnah, duke Alvah, duke Jetheth, 41 Duke Aholibamah, duke Elah,
duke Pinon, 42 Duke Kenaz, duke Teman, duke Mibzar, 43 Duke
Magdiel, duke Iram: these be the dukes of Edom, according to their
habitations in the land of their possession: he is Esau the father of
the Edomites.
By degrees, it seems, the Edomites wormed out the Horites, obtained
full possession of the country, and had a government of their own. 1.
They were ruled by kings, who governed the whole country, and seem to
have come to the throne by election, and not by lineal descent; so
bishop Patrick observes. These kings reigned in Edom before there
reigned any king over the children of Israel, that is, before Moses's
time, for he was king in Jeshurun, Deut. xxxiii. 5. God had lately
promised Jacob that kings should come out of his loins (ch. xxxv. 11),
yet Esau's blood becomes royal long before any of Jacob's did. Note, In
external prosperity and honour, the children of the covenant are often
cast behind, and those that are out of covenant get the start. The
triumphing of the wicked may be quick, but it is short; soon ripe, and
as soon rotten: but the products of the promise, though they are slow,
are sure and lasting; at the end it shall speak, and not lie. We may
suppose it was a great trial to the faith of God's Israel to hear of
the pomp and power of the kings of Edom, while they were bond-slaves in
Egypt; but those that look for great things from God must be content to
wait for them; God's time is the best time. 2. They were afterwards
governed by dukes, again here named, who, I suppose, ruled all at the
same time in several places in the country. Either they set up this
form of government in conformity to the Horites, who had used it (v.
29), or God's providence reduced them to it, as some conjecture, to
correct them for their unkindness to Israel, in refusing them a passage
though their country, Num. xx. 18. Note, When power is abused, it is
just with God to weaken it, by turning it into divers channels. For the
transgression of a land, many are the princes thereof. Sin brought Edom
from kings to dukes, from crowns to coronets. We read of the dukes of
Edom (Exod. xv: 15), yet, long afterwards, of their kings again. 3.
Mount Seir is called the land of their possession, v. 43. While the
Israelites dwelt in the house of bondage, and their Canaan was only the
land of promise, the Edomites dwelt in their own habitations, and Seir
was in their possession. Note, The children of this world have their
all in hand, and nothing in hope (Luke xvi. 25); while the children of
God have their all in hope, and next to nothing in hand. But, all
things considered, it is better to have Canaan in promise than mount
Seir in possession.
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G E N E S I S
CHAP. XXXVII.
At this chapter begins the story of Joseph, who, in every subsequent
chapter but one to the end of this book, makes the greatest figure. He
was Jacob's eldest son by his beloved wife Rachel, born, as many
eminent men were, of a mother that had been long barren. His story is
so remarkably divided between his humiliation and his exaltation that
we cannot avoid seeing something of Christ in it, who was first humbled
and then exalted, and, in many instances, so as to answer the type of
Joseph. It also shows the lot of Christians, who must through many
tribulations enter into the kingdom. In this chapter we have, I. The
malice his brethren bore against him. They hated him, 1. Because he
informed his father of their wickedness, ver. 1, 2. 2. Because his
father loved him, ver. 3, 4. 3. Because he dreamed of his dominion over
them, ver. 5-11. II. The mischiefs his brethren designed and did to
him. 1. The kind visit he made them gave an opportunity, ver. 12-17. 2.
They designed to slay him, but determined to starve him, ver. 18-24. 3.
They changed their purpose, and sold him for a slave, ver. 25-28. 4.
They made their father believe that he was torn in pieces, ver. 29-35.
5. He was sold into Egypt to Potiphar, ver. 36. And all this was
working together for good.
The History of Joseph. (b. c. 1729.)
1 And Jacob dwelt in the land wherein his father was a stranger, in the
land of Canaan. 2 These are the generations of Jacob. Joseph, being
seventeen years old, was feeding the flock with his brethren; and the
lad was with the sons of Bilhah, and with the sons of Zilpah, his
father's wives: and Joseph brought unto his father their evil report.
3 Now Israel loved Joseph more than all his children, because he was
the son of his old age: and he made him a coat of many colours. 4 And
when his brethren saw that their father loved him more than all his
brethren, they hated him, and could not speak peaceably unto him.
Moses has no more to say of the Edomites, unless as they happen to fall
in Israel's way; but now applies himself closely to the story of
Jacob's family: These are the generations of Jacob. His is not a bare
barren genealogy as that of Esau (ch. xxxvi. 1), but a memorable useful
history. Here is, 1. Jacob a sojourner with his father Isaac, who has
yet living, v. 1. We shall never be at home, till we come to heaven. 2.
Joseph, a shepherd, feeding the flock with his brethren, v. 2. Though
he was his father's darling, yet he was not brought up in idleness or
delicacy. Those do not truly love their children that do not inure them
to business, and labour, and mortification. The fondling of children is
with good reason commonly called the spoiling of them. Those that are
trained up to do nothing are likely to be good for nothing. 3. Joseph
beloved by his father (v. 3), partly for his dear mother's sake that
was dead, and partly for his own sake, because he was the greatest
comfort of his old age; probably he waited on him, and was more
observant of him than the rest of his sons; he was the son of the
ancient so some; that is, when he was a child, he was as grave and
discreet as if he had been an old man, a child, but not childish. Jacob
proclaimed his affection to him by dressing him finer than the rest of
his children: He made him a coat of divers colours, which probably was
significant of further honors intended him. Note, Though those children
are happy that have that in them which justly recommends them to their
parents' particular love, yet it is the prudence of parents not to make
a difference between one child and another, unless there be a great and
manifest cause given for it by the children's dutifulness or
undutifulness; paternal government must be impartial, and managed with
a steady hand. 4. Joseph hated by his brethren, (1.) Because his father
loved him; when parents make a difference, children soon take notice of
it, and it often occasions feuds and quarrels in families. (2.) Because
he brought to his father their evil report. Jacob's sons did that, when
they were from under his eye, which they durst not have done if they
had been at home with him; but Joseph gave his father an account of
their bad carriage, that he might reprove and restrain them; not as a
malicious tale-bearer, to sow discord, but as a faithful brother, who,
when he durst not admonish them himself, represented their faults to
one that had authority to admonish them. Note, [1.] It is common for
friendly monitors to be looked upon as enemies. Those that hate to be
reformed hate those that would reform them, Prov. ix. 8. [2.] It is
common for those that are beloved of God to be hated by the world; whom
Heaven blesses, hell curses. To those to whom God speaks comfortably
wicked men will not speak peaceably. It is said here of Joseph, the lad
was with the sons of Bilhah; some read it, and he was servant to them,
they made him their drudge.
5 And Joseph dreamed a dream, and he told it his brethren: and they
hated him yet the more. 6 And he said unto them, Hear, I pray you,
this dream which I have dreamed: 7 For, behold, we were binding
sheaves in the field, and, lo, my sheaf arose, and also stood upright;
and, behold, your sheaves stood round about, and made obeisance to my
sheaf. 8 And his brethren said to him, Shalt thou indeed reign over
us? or shalt thou indeed have dominion over us? And they hated him yet
the more for his dreams, and for his words. 9 And he dreamed yet
another dream, and told it his brethren, and said, Behold, I have
dreamed a dream more; and, behold, the sun and the moon and the eleven
stars made obeisance to me. 10 And he told it to his father, and to
his brethren: and his father rebuked him, and said unto him, What is
this dream that thou hast dreamed? Shall I and thy mother and thy
brethren indeed come to bow down ourselves to thee to the earth? 11
And his brethren envied him; but his father observed the saying.
Here, I. Joseph relates the prophetical dreams he had, v. 6, 7, 9, 10.
Though he was now very young (about seventeen years old), yet he was
pious and devout, and well-inclined, and this fitted him for God's
gracious discoveries of himself to him. Joseph had a great deal of
trouble before him, and therefore God gave him betimes this prospect of
his advancement, to support and comfort him under the long and grievous
troubles with which he was to be exercised. Thus Christ had a joy set
before him, and so have Christians. Note, God has ways of preparing his
people beforehand for the trials which they cannot foresee, but which
he has an eye to in the comforts with which he furnishes them. His
dreams were, 1. That his brethren's sheaves all bowed to his,
intimating upon what occasion they should be brought to do homage to
him, namely, in seeking to him for corn; their empty sheaves should bow
to his full one. 2. That the sun, and moon, and eleven stars, did
obeisance to him, v. 9. Joseph was more of a prophet than a politician,
else he would have kept this to himself, when he could not but know
that his brethren did already hate him and that this would but the more
exasperate them. But, if he told it in his simplicity, yet God directed
it for the mortification of his brethren. Observe, Joseph dreamed of
his preferment, but he did not dream of his imprisonment. Thus many
young people, when they are setting out in the world, think of nothing
but prosperity and pleasure, and never dream of trouble.
II. His brethren take it very ill, and are more and more enraged
against him (v. 8): Shalt thou indeed reign over us? See here, 1. How
truly they interpreted his dream, that he should reign over them. Those
become the expositors of his dream who were enemies to the
accomplishment of it, as in Gideon's story (Judg. vii. 13, 14); they
perceived that he spoke of them, Matt. xxi. 45. The event exactly
answered to this interpretation, ch. xlii. 6, &c. 2. How scornfully
they resented it: "Shalt thou, who are but one, reign over us, who are
many? Thou, who are the youngest, over us who are older?" Note, The
reign and dominion of Jesus Christ, our Joseph, have been, and are,
despised and striven against by a carnal and unbelieving world, who
cannot endure to think that this man should reign over them. The
dominion also of the upright, in the morning of the resurrection, is
thought of with the utmost disdain.
III. His father gives him a gentle rebuke for it, yet observes the
saying, v. 10, 11. Probably he checked him for it, to lessen the
offence which his brethren would be apt to take at it; yet he took
notice of it more than he seemed to do: he insinuated that it was but
an idle dream, because his mother was brought in, who had been dead
some time since; whereas the sun, moon, and eleven stars, signify no
more than the whole family that should have a dependence upon him, and
be glad to be beholden to him. Note, The faith of God's people in God's
promises is often sorely shaken by their misunderstanding the promises
and then suggesting the improbabilities that attend the performance;
but God is doing his own work, and will do it, whether we understand
him aright or no. Jacob, like Mary (Luke ii. 51), kept these things in
his heart, and no doubt remembered them long afterwards, when the event
answered to the prediction.
12 And his brethren went to feed their father's flock in Shechem. 13
And Israel said unto Joseph, Do not thy brethren feed the flock in
Shechem? come, and I will send thee unto them. And he said to him, Here
am I. 14 And he said to him, Go, I pray thee, see whether it be well
with thy brethren, and well with the flocks; and bring me word again.
So he sent him out of the vale of Hebron, and he came to Shechem. 15
And a certain man found him, and, behold, he was wandering in the
field: and the man asked him, saying, What seekest thou? 16 And he
said, I seek my brethren: tell me, I pray thee, where they feed their
flocks. 17 And the man said, They are departed hence; for I heard
them say, Let us go to Dothan. And Joseph went after his brethren, and
found them in Dothan. 18 And when they saw him afar off, even before
he came near unto them, they conspired against him to slay him. 19
And they said one to another, Behold, this dreamer cometh. 20 Come
now therefore, and let us slay him, and cast him into some pit, and we
will say, Some evil beast hath devoured him: and we shall see what will
become of his dreams. 21 And Reuben heard it, and he delivered him
out of their hands; and said, Let us not kill him. 22 And Reuben said
unto them, Shed no blood, but cast him into this pit that is in the
wilderness, and lay no hand upon him; that he might rid him out of
their hands, to deliver him to his father again.
Here is, I. The kind visit which Joseph, in obedience to his father's
command, made to his brethren, who were feeding the flock at Shechem,
many miles off. Some suggest that they went thither on purpose,
expecting that Joseph would be sent to see them, and that then they
should have an opportunity to do him a mischief. However, Joseph and
his father had both of them more of the innocence of the dove than of
the wisdom of the serpent, else he had never come thus into the hands
of those that hated him: but God designed it all for good. See in
Joseph an instance, 1. Of dutifulness to his father. Though he was his
father's darling, yet he was made, and was willing to be, his father's
servant. How readily does he wait his father's orders! Here I am, v.
13. Note, Those children that are best beloved by their parents should
be most obedient to their parents; and then their love is well-bestowed
and well-returned. 2. Of kindness to his brethren. Though he knew they
hated him and envied him, yet he made no objections against his
father's commands, either from the distance of the place or the danger
of the journey, but cheerfully embraced the opportunity of showing his
respect to his brethren. Note, It is a very good lesson, though it is
learnt with difficulty and rarely practised, to love those that hate
us; if our relations do not their duty to us, yet we must not be
wanting in our duty to them. This is thank-worthy. Joseph was sent by
his father to Shechem, to see whether his brethren were well there, and
whether the country had not risen upon them and destroyed them, in
revenge of their barbarous murder of the Shechemites some years before.
But Joseph, not finding them there, went to Dothan, which showed that
he undertook this journey, not only in obedience to his father (for
then he might have returned when he missed them at Shechem, having done
what his father told him), but out of love to his brethren, and
therefore he sought diligently till he found them. Thus let brotherly
love continue, and let us give proofs of it.
II. The bloody and malicious plot of his brethren against him, who
rendered good for evil, and, for his love, were his adversaries.
Observe, 1. How deliberate they were in the contrivance of this
mischief: when they saw him afar off, they conspired against him, v.
18. It was not in a heat, or upon a sudden provocation, that they
thought to slay him, but from malice prepense, and in cold blood. Note,
Whosoever hateth his brother is a murderer; for he will be one if he
have an opportunity, 1 John iii. 15. Malice is a most mischievous
thing, and is in danger of making bloody work where it is harboured and
indulged. The more there is of a project and contrivance in a sin the
worse it is; it is bad to do evil, but worse to devise it. 2. How cruel
they were in their design; nothing less than his blood would satisfy
them: Come, and let us slay him, v. 20. Note, The old enmity hunts for
the precious life. It is the blood-thirsty that hate the upright (Prov.
xxix. 10), and it is the blood of the saints that the harlot is drunk
with. 3. How scornfully they reproached him for his dreams (v. 19):
This dreamer cometh; and (v. 20), We shall see what will become of his
dreams. This shows what it was that fretted and enraged them. They
could not endure to think of doing homage to him; this was what they
were plotting to prevent by the murder of him. Note, Men that fret and
rage at God's counsels are impiously aiming to defeat them; but they
imagine a vain thing, Ps. ii. 1-3. God's counsels will stand. 4. How
they agreed to keep one another's counsel, and to cover the murder with
a lie: We will say, Some evil beast hath devoured him; whereas in thus
consulting to devour him they proved themselves worse than the most
evil beasts; for evil beasts prey not on those of their own kind, but
they were tearing a piece of themselves.
III. Reuben's project to deliver him, v. 21, 22. Note, God can raise up
friends for his people, even among their enemies; for he has all hearts
in his hands. Reuben, of all the brothers, had most reason to be
jealous of Joseph, for he was the first-born, and so entitled to those
distinguishing favours which Jacob was conferring on Joseph; yet he
proves his best friend. Reuben's temper seems to have been soft and
effeminate, which had betrayed him to the sin of uncleanness; while the
temper of the next two brothers, Simeon and Levi, was fierce, which
betrayed them to the sin of murder, a sin which Reuben startled at the
thought of. Note, Our natural constitution should be guarded against
those sins to which it is most inclinable, and improved (as Reuben's
here) against those sins to which it is most averse. Reuben made a
proposal which they thought would effectually answer their intention of
destroying Joseph, and yet which he designed should answer his
intention of rescuing Joseph out of their hands and restoring him to
his father, probably hoping thereby to recover his father's favour,
which he had lately lost; but God overruled all to serve his own
purpose of making Joseph an instrument to save much people alive.
Joseph was here a type of Christ. Though he was the beloved Son of his
Father, and hated by a wicked world, yet the Father sent him out of his
bosom to visit us in great humility and love. He came from heaven to
earth, to seek and save us; yet then malicious plots were laid against
him. He came to his own, and his own not only received him not, but
consulted against him: This is the heir, come let us kill him; Crucify
him, crucify him. This he submitted to, in pursuance of his design to
redeem and save us.
23 And it came to pass, when Joseph was come unto his brethren, that
they stript Joseph out of his coat, his coat of many colours that was
on him; 24 And they took him, and cast him into a pit: and the pit
was empty, there was no water in it. 25 And they sat down to eat
bread: and they lifted up their eyes and looked, and, behold, a company
of Ishmeelites came from Gilead with their camels bearing spicery and
balm and myrrh, going to carry it down to Egypt. 26 And Judah said
unto his brethren, What profit is it if we slay our brother, and
conceal his blood? 27 Come, and let us sell him to the Ishmeelites,
and let not our hand be upon him; for he is our brother and our flesh.
And his brethren were content. 28 Then there passed by Midianites
merchantmen; and they drew and lifted up Joseph out of the pit, and
sold Joseph to the Ishmeelites for twenty pieces of silver: and they
brought Joseph into Egypt. 29 And Reuben returned unto the pit; and,
behold, Joseph was not in the pit; and he rent his clothes. 30 And he
returned unto his brethren, and said, The child is not; and I, whither
shall I go?
We have here the execution of their plot against Joseph. 1. They
stripped him, each striving to seize the envied coat of many colours,
v. 23. Thus, in imagination, they degraded him from the birthright, of
which perhaps this was the badge, grieving him, affronting their
father, and making themselves sport, while they insulted over him.
"Now, Joseph, where is the fine coat?" Thus our Lord Jesus was stripped
of his seamless coat, and thus his suffering saints have first been
industriously divested of their privileges and honours, and then made
the off-scouring of all things. 2. They went about to starve him,
throwing him into a dry pit, to perish there with hunger and cold, so
cruel were their tender mercies, v. 24. Note, Where envy reigns pity is
banished, and humanity itself is forgotten, Prov. xxvii. 4. So full of
deadly poison is malice that the more barbarous any thing is the more
grateful it is. Now Joseph begged for his life, in the anguish of his
soul (ch. xlii. 21), entreated, by all imaginable endearments, that
they would be content with his coat and spare his life. He pleads
innocence, relation, affection, submission; he weeps and makes
supplication, but all in vain. Reuben alone relents and intercedes for
him, ch. xlii. 22. But he cannot prevail to save Joseph from the
horrible pit, in which they resolve he shall die by degrees, and be
buried alive. Is this he to whom his brethren must do homage? Note,
God's providences often seem to contradict his purposes, even when they
are serving them, and working at a distance towards the accomplishment
of them. 3. They slighted him when he was in distress, and were not
grieved for the affliction of Joseph; for when he was pining away in
the pit, bemoaning his own misery, and with a languishing cry calling
to them for pity, they sat down to eat bread, v. 25. (1.) They felt no
remorse of conscience for the sin; if they had, it would have spoiled
their appetite for their meat, and the relish of it. Note, A great
force put upon conscience commonly stupefies it, and for the time
deprives it both of sense and speech. Daring sinners are secure ones.
But the consciences of Joseph's brethren, though asleep now, were
roused long afterwards, ch. xlii. 21. (2.) They were now pleased to
think how they were freed from the fear of their brother's dominion
over them, and that, on the contrary, they had turned the wheel upon
him. They made merry over him, as the persecutors over the two
witnesses that had tormented them, Rev. xi. 10. Note, Those that oppose
God's counsels may possibly prevail so far as to think they have gained
their point, and yet be deceived. 4. They sold him. A caravan of
merchants very opportunely passed by (Providence so ordering it), and
Judah made the motion that they should sell Joseph to them, to be
carried far enough off into Egypt, where, in all probability, he would
be lost, and never heard of more. (1.) Judah proposed it in compassion
to Joseph (v. 26): "What profit is it if we slay our brother? it will
be less guilt, and more gain, to sell him." Note, When we are tempted
to sin, we should consider the unprofitableness of it. It is what there
is nothing to be got by. (2.) They acquiesced in it, because they
thought that if he were sold for a slave he would never be a lord, if
sold into Egypt he would never be their lord; yet all this was working
towards it. Note, The wrath of man shall praise God, and the remainder
of wrath he will restrain, Ps. lxxvi. 10. Joseph's brethren were
wonderfully restrained from murdering him, and their selling him was as
wonderfully turned to God's praise. As Joseph was sold by the
contrivance of Judah for twenty pieces of silver, so was our Lord Jesus
for thirty, and by one of the same name too, Judas. Reuben (it seems)
had gone away from his brethren, when they sold Joseph, intending to
come round some other way to the pit, and to help Joseph out of it, and
return him safely to his father. This was a kind project, but, if it
had taken effect, what had become of God's purpose concerning his
preferment in Egypt? Note, There are many devices in man's heart, many
devices of the enemies of God's people to destroy them and of their
friends to help them, which perhaps are both disappointed, as these
were; but the counsel of the Lord, that shall stand. Reuben thought
himself undone, because the child was sold: I, whither shall I go? v.
30. He being the eldest, his father would expect from him an account of
Joseph; but, as it proved, they would all have been undone if he had
not been sold.
31 And they took Joseph's coat, and killed a kid of the goats, and
dipped the coat in the blood; 32 And they sent the coat of many
colours, and they brought it to their father; and said, This have we
found: know now whether it be thy son's coat or no. 33 And he knew
it, and said, It is my son's coat; an evil beast hath devoured him;
Joseph is without doubt rent in pieces. 34 And Jacob rent his
clothes, and put sackcloth upon his loins, and mourned for his son many
days. 35 And all his sons and all his daughters rose up to comfort
him; but he refused to be comforted; and he said, For I will go down
into the grave unto my son mourning. Thus his father wept for him. 36
And the Midianites sold him into Egypt unto Potiphar, an officer of
Pharaoh's, and captain of the guard.
I. Joseph would soon be missed, great enquiry would be made for him,
and therefore his brethren have a further design, to make the world
believe that Joseph was torn in pieces by a wild beast; and this they
did, 1. To clear themselves, that they might not be suspected to have
done him any mischief. Note, We have all learned of Adam to cover our
transgression, Job xxxi. 33. When the devil has taught men to commit
one sin, he then teaches them to conceal it with another, theft and
murder with lying and perjury; but he that covers his sin shall not
prosper long. Joseph's brethren kept their own and one another's
counsel for some time, but their villany came to light at last, and it
is here published to the world, and the remembrance of it transmitted
to every age. 2. To grieve their good father. It seems designed by them
on purpose to be revenged upon him for his distinguishing love of
Joseph. It was contrived on purpose to create the utmost vexation to
him. They sent him Joseph's coat of many colours, with one colour more
than it had had, a bloody colour, v. 32. They pretended they had found
it in the fields, and Jacob himself must be scornfully asked, Is this
thy son's coat? Now the badge of his honour is the discovery of his
fate; and it is rashly inferred from the bloody coat that Joseph,
without doubt, is rent in pieces. Love is always apt to fear the worst
concerning the person beloved; there is a love that casteth out fear,
but that is a perfect love. Now let those that know the heart of a
parent suppose the agonies of poor Jacob, and put their souls into his
soul's stead. How strongly does he represent to himself the direful
idea of Joseph's misery! Sleeping or waking, he imagines he sees the
wild beast setting upon Joseph, thinks he hears his piteous shrieks
when the lion roared against him, makes himself tremble and grow chill,
many a time, when he fancies how the beast sucked his blood, tore him
limb from limb, and left no remains of him, but the coat of many
colours, to carry the tidings. And no doubt it added no little to the
grief that he had exposed him, by sending him, and sending him all
alone, on this dangerous journey, which proved so fatal to him. This
cuts him to the heart, and he is ready to look upon himself as an
accessory to the death of his son. Now, (1.) Endeavours were used to
comfort him. His sons basely pretended to do it (v. 35); but miserable
hypocritical comforters were they all. Had they really desired to
comfort him, they might easily have done it, by telling him the truth,
"Joseph is alive, he is indeed sold into Egypt, but it will be an easy
thing to send thither and ransom him." This would have loosened his
sackcloth, and girded him with gladness presently. I wonder their
countenances did not betray their guilt, and with what face they could
pretend to condole with Jacob on the death of Joseph, when they knew he
was alive. Note, The heart is strangely hardened by the deceitfulness
of sin. But, (2.) It was all in vain: Jacob refused to be comforted, v.
35. He was an obstinate mourner, resolved to go down to the grave
mourning. It was not a sudden transport of passion, like that of David,
Would God I had died for thee, my son, my son! But, like Job, he
hardened himself in sorrow. Note, [1.] Great affection to any creature
does not prepare for so much the greater affliction, when it is either
removed from us or embittered to us. Inordinate love commonly ends in
immoderate grief; as much as the sway of the pendulum throws one way,
so much it will throw the other way. [2.] Those consult neither the
comfort of their souls nor the credit of their religion that are
determined in their sorrow upon any occasion whatsoever. We must never
say, "We will go to our grave mourning," because we know not what
joyful days Providence may yet reserve for us, and it is our wisdom and
duty to accommodate ourselves to Providence. [3.] We often perplex
ourselves with imaginary troubles. We fancy things worse than they are,
and then afflict ourselves more than we need. Sometimes there needs no
more to comfort us than to undeceive us: it is good to hope the best.
II. The Ishmaelites and Midianites having bought Joseph only to make
their market of him, here we have him sold again (with gain enough to
the merchants, no doubt) to Potiphar, v. 36. Jacob was lamenting the
loss of his life; had he known all he would have lamented, though not
so passionately, the loss of liberty. Shall Jacob's freeborn son
exchange the best robe of his family for the livery of an Egyptian
lord, and all the marks of servitude? How soon was the land of Egypt
made a house of bondage to the seed of Jacob! Note, It is the wisdom of
parents not to bring up their children too delicately, because they
know not to what hardships and mortifications Providence may reduce
them before they die. Jacob little thought that ever his beloved Joseph
would be thus bought and sold for a servant.
__________________________________________________________________
G E N E S I S
CHAP. XXXVIII.
This chapter gives us an account of Judah and his family, and such an
account it is that one would wonder that, of all Jacob's sons, our Lord
should spring out of Judah, Heb. vii. 14. If we were to form a
character of him by this story, we should not say, "Judah, thou art he
whom thy brethren shall praise," ch. xlix. 8. But God will show that
his choice is of grace and not of merit, and that Christ came into the
world to save sinners, even the chief, and is not ashamed, upon their
repentance, to be allied to them, also that the worth and worthiness of
Jesus Christ are personal, of himself, and not derived from his
ancestors. Humbling himself to be "made in the likeness of sinful
flesh," he was pleased to descend from some that were infamous. How
little reason had the Jews, who were so called from this Judah, to
boast, as they did, that they were not born of fornication! John viii.
41. We have, in this chapter, I. Judah's marriage and issue, and the
untimely death of his two eldest sons, ver. 1-11. II. Judah's incest
with his daughter-in-law Tamar, without his knowing it, ver. 12-23.
III. His confusion, when it was discovered, ver. 24-26. IV. The birth
of his twin sons, in whom his family was built up, ver. 27, &c.
Judah's Profligacy. (b. c. 1717.)
1 And it came to pass at that time, that Judah went down from his
brethren, and turned in to a certain Adullamite, whose name was Hirah.
2 And Judah saw there a daughter of a certain Canaanite, whose name
was Shuah; and he took her, and went in unto her. 3 And she
conceived, and bare a son; and he called his name Er. 4 And she
conceived again, and bare a son; and she called his name Onan. 5 And
she yet again conceived, and bare a son; and called his name Shelah:
and he was at Chezib, when she bare him. 6 And Judah took a wife for
Er his firstborn, whose name was Tamar. 7 And Er, Judah's firstborn,
was wicked in the sight of the Lord; and the Lord slew him. 8 And
Judah said unto Onan, Go in unto thy brother's wife, and marry her, and
raise up seed to thy brother. 9 And Onan knew that the seed should
not be his; and it came to pass, when he went in unto his brother's
wife, that he spilled it on the ground, lest that he should give seed
to his brother. 10 And the thing which he did displeased the Lord:
wherefore he slew him also. 11 Then said Judah to Tamar his daughter
in law, Remain a widow at thy father's house, till Shelah my son be
grown: for he said, Lest peradventure he die also, as his brethren did.
And Tamar went and dwelt in her father's house.
Here is, 1. Judah's foolish friendship with a Canaanite-man. He went
down from his brethren, and withdrew for a time from their society and
his father's family, and got to be intimately acquainted with one
Hirah, an Adullamite, v. 1. It is computed that he was now not much
above fifteen or sixteen years of age, an easy prey to the tempter.
Note, When young people that have been well educated begin to change
their company, they will soon change their manners, and lose their good
education. Those that go down from their brethren, that despise and
forsake the society of the seed of Israel, and pick up Canaanites for
their companions, are going down the hill apace. It is of great
consequence to young people to choose proper associates; for these they
will imitate, study to recommend themselves to, and, by their opinion
of them, value themselves: an error in this choice is often fatal. 2.
His foolish marriage with a Canaanite-woman, a match made, not by his
father, who, it should seem, was not consulted, but by his new friend
Hirah, v. 2. Many have been drawn into marriages scandalous and
pernicious to themselves and their families by keeping bad company, and
growing familiar with bad people: one wicked league entangles men in
another. Let young people be admonished by this to take their good
parents for their best friends, and to be advised by them, and not by
flatterers, who wheedle them, to make a prey of them. 3. His children
by this Canaanite, and his disposal of them. Three sons he had by her,
Er, Onan, and Shelah. It is probable that she embraced the worship of
the God of Israel, at least in profession, but, for aught that appears,
there was little of the fear of God in the family. Judah married too
young, and very rashly; he also married his sons too young, when they
had neither wit nor grace to govern themselves, and the consequences
were very bad. (1.) His first-born, Er, was notoriously wicked; he was
so in the sight of the Lord, that is, in defiance of God and his law;
or, if perhaps he was not wicked in the sight of the world, he was so
in the sight of God, to whom all men's wickedness is open; and what
came of it? Why, God cut him off presently (v. 7): The Lord slew him.
Note, Sometimes God makes quick work with sinners, and takes them away
in his wrath, when they are but just setting out in a wicked course of
life. (2.) The next son, Onan, was, according to the ancient usage,
married to the widow, to preserve the name of his deceased brother that
died childless. Though God had taken away his life for his wickedness,
yet they were solicitous to preserve his memory; and their
disappointment therein, through Onan's sin, was a further punishment of
his wickedness. The custom of marrying the brother's widow was
afterwards made one of the laws of Moses, Deut. xxv. 5. Onan, though he
consented to marry the widow, yet, to the great abuse of his own body,
of the wife that he had married, and of the memory of his brother that
was gone, he refused to raise up seed unto his brother, as he was in
duty bound. This was so much the worse because the Messiah was to
descend from Judah, and, had he not been guilty of this wickedness, he
might have had the honour of being one of his ancestors. Note, Those
sins that dishonour the body and defile it are very displeasing to God
and evidences of vile affections. (3.) Shelah, the third son, was
reserved for the widow (v. 11), yet with a design that he should not
marry so young as his brothers had done, lest he die also. Some think
that Judah never intended to marry Shelah to Tamar, but unjustly
suspected her to have been the death of her two former husbands
(whereas it was their own wickedness that slew them), and then sent her
to her father's house, with a charge to remain a widow. If so, it was
an inexcusable piece of prevarication that he was guilty of. However,
Tamar acquiesced for the present, and waited the issue.
12 And in process of time the daughter of Shuah Judah's wife died; and
Judah was comforted, and went up unto his sheepshearers to Timnath, he
and his friend Hirah the Adullamite. 13 And it was told Tamar,
saying, Behold thy father in law goeth up to Timnath to shear his
sheep. 14 And she put her widow's garments off from her, and covered
her with a veil, and wrapped herself, and sat in an open place, which
is by the way to Timnath; for she saw that Shelah was grown, and she
was not given unto him to wife. 15 When Judah saw her, he thought her
to be an harlot; because she had covered her face. 16 And he turned
unto her by the way, and said, Go to, I pray thee, let me come in unto
thee; (for he knew not that she was his daughter in law.) And she said,
What wilt thou give me, that thou mayest come in unto me? 17 And he
said, I will send thee a kid from the flock. And she said, Wilt thou
give me a pledge, till thou send it? 18 And he said, What pledge
shall I give thee? And she said, Thy signet, and thy bracelets, and thy
staff that is in thine hand. And he gave it her, and came in unto her,
and she conceived by him. 19 And she arose, and went away, and laid
by her veil from her, and put on the garments of her widowhood. 20
And Judah sent the kid by the hand of his friend the Adullamite, to
receive his pledge from the woman's hand: but he found her not. 21
Then he asked the men of that place, saying, Where is the harlot, that
was openly by the way side? And they said, There was no harlot in this
place. 22 And he returned to Judah, and said, I cannot find her, and
also the men of the place said, that there was no harlot in this place.
23 And Judah said, Let her take it to her, lest we be shamed: behold,
I sent this kid, and thou hast not found her.
It is a very ill-favoured story that is here told concerning Judah; one
would not have expected such folly in Israel. Judah had buried his
wife; and widowers have need to stand upon their guard with the utmost
caution and resolution against all fleshly lusts. He was unjust to his
daughter-in-law, either through negligence or design, in not giving her
his surviving son, and this exposed her to temptation.
I. Tamar wickedly prostituted herself as a harlot to Judah, that, if
the son might not, the father might raise up seed to the deceased. Some
excuse this by suggesting that, though she was a Canaanite, yet she had
embraced the true religion, and believed the promise made to Abraham
and his seed, particularly that of the Messiah, who was to descend from
the loins of Judah, and that she was therefore thus earnestly desirous
to have a child by one of that family that she might have the honour,
or at least stand fair for the honour, of being the mother of the
Messiah. And, if this was indeed her desire, it had its success; she is
one of the four women particularly named in the genealogy of Christ,
Matt. i. 3. Her sinful practice was pardoned, and her good intention
was accepted, which magnifies the grace of God, but can by no means be
admitted to justify or encourage the like. Bishop Patrick thinks it
probable that she hoped Shelah, who was by right her husband, might
have come along with his father, and that he might have been allured to
her embraces. There was a great deal of plot and contrivance in Tamar's
sin. 1. She took an opportunity for it, when Judah had a time of mirth
and feasting with his sheep-shearers. Note, Time of jollity often prove
times of temptation, particularly to the sin of uncleanness; when men
are fed to the full, the reins are apt to be let loose. 2. She exposed
herself as a harlot in an open place, v. 14. Those that are, and would
be, chaste, must be keepers at home, Tit. ii. 5. It should seem, it was
the custom of harlots, in those times, to cover their faces, that,
though they were not ashamed, yet they might seem to be so. The sin of
uncleanness did not then go so barefaced as it does now.
II. Judah was taken in the snare, and though it was ignorantly that he
was guilty of incest with his daughter-in-law (not knowing who she
was), yet he was willfully guilty of fornication: whoever she was, he
knew she was not his wife, and therefore not to be touched. Nor was his
sin capable, in the least, of such a charitable excuse as some make for
Tamar, that though the action was bad the intention possibly might be
good. Observe, 1. Judah's sin began in the eye (v. 15): He saw her.
Note, Those have eyes, and hearts too, full of adultery (as it is 2
Pet. ii. 14), that catch at every bait that presents itself to them and
are as tinder to every spark. We have need to make a covenant with our
eyes, and to turn them from beholding vanity, lest the eye infect the
heart. 2. It added to the scandal that the hire of a harlot (than which
nothing is more infamous) was demanded, offered, and accepted--a kid
from the flock, a goodly price at which her chastity and honour were
valued! Nay, had the consideration been thousands of rams, and ten
thousand rivers of oil, it had not been a valuable consideration. The
favour of God, the purity of the soul, the peace of conscience, and the
hope of heaven, are too precious to be exposed to sale at any such
rates; the Topaz of Ethiopia cannot equal them: what are those profited
that lose their souls to gain the world? 3. It turned to the reproach
of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts
are not only brutish, but sottish, and ruining to men's secular
interests. It is plain that whoredom, as well as wine, and new wine,
takes away the heart first, else it would never take away the signet
and the bracelets.
III. He lost his jewels by the bargain; he sent the kid, according to
this promise, to redeem his pawn, but the supposed harlot could not be
found. He sent it by his friend (who was indeed his back-friend,
because he was aiding and abetting in his evil deeds) the Adullamite,
who came back without the pledge. It is a good account (if it be but
true) of any place which they here gave, there is no harlot in this
place; for such sinners are the scandals and plagues of any place.
Judah sits down content to lose his signet and his bracelets, and
forbids his friend to make any further enquiry after them, giving this
reason, lest we be shamed, v. 23. Either, 1. Lest his sin should come
to be known publicly, and be talked of. Fornication and uncleanness
have ever been looked upon as scandalous things and the reproach and
shame of those that are convicted of them. Nothing will make those
blush that are not ashamed of these. 2. Lest he should be laughed at as
a fool for trusting a strumpet with his signet and his bracelets. He
expresses no concern about the sin, to get that pardoned, only about
the shame, to prevent that. Note, There are many who are more
solicitous to preserve their reputation with men than to secure the
favour of God and a good conscience; lest we be shamed goes further
with them than lest we be damned.
Birth of Phares and Zarah. (b. c. 1714.)
24 And it came to pass about three months after, that it was told
Judah, saying, Tamar thy daughter in law hath played the harlot; and
also, behold, she is with child by whoredom. And Judah said, Bring her
forth, and let her be burnt. 25 When she was brought forth, she sent
to her father in law, saying, By the man, whose these are, am I with
child: and she said, Discern, I pray thee, whose are these, the signet,
and bracelets, and staff. 26 And Judah acknowledged them, and said,
She hath been more righteous than I; because that I gave her not to
Shelah my son. And he knew her again no more. 27 And it came to pass
in the time of her travail, that, behold, twins were in her womb. 28
And it came to pass, when she travailed, that the one put out his hand:
and the midwife took and bound upon his hand a scarlet thread, saying,
This came out first. 29 And it came to pass, as he drew back his
hand, that, behold, his brother came out: and she said, How hast thou
broken forth? this breach be upon thee: therefore his name was called
Pharez. 30 And afterward came out his brother, that had the scarlet
thread upon his hand: and his name was called Zarah.
Here is, I. Judah's rigour against Tamar, when he heard she was an
adulteress. She was, in the eye of the law, Shelah's wife, and
therefore her being with child by another was looked upon as an injury
and reproach to Judah's family: Bring her forth therefore, says Judah,
the master of the family, and let her be burnt; not burnt to death, but
burnt in the cheek or forehead, stigmatized for a harlot. This seems
probable, v. 24. Note, it is a common thing for men to be severe
against those very sins in others in which yet they allow themselves;
and so, in judging others, they condemn themselves, Rom. ii. 1; xiv.
22. If he designed that she should be burnt to death, perhaps, under
pretence of zeal against the sin, he was contriving how to get rid of
his daughter-in-law, being loath to marry Shelah to her. Note, It is a
common thing, but a very bad thing, to cover malice against men's
persons with a show of zeal against their vices.
II. Judah's shame, when it was made to appear that he was the
adulterer. She produced the ring and the bracelets in court, which
justified the fathering of the child upon Judah, v. 25, 26. Note, The
wickedness that has been most secretly committed, and most
industriously concealed, yet sometimes is strangely brought to light,
to the shame and confusion of those who have said, No eye sees. A bird
of the air may carry the voice; however, there is a destroying day
coming, when all will be laid open. Some of the Jewish writers observe
that as Judah had said to his father, See, is this thy son's coat? (ch.
xxxvii. 32) so it was now said to him, "See, are these thy signet and
bracelets?" Judah, being convicted by his own conscience, 1. Confesses
his sin: She has been more righteous than I. He owns that a perpetual
mark of infamy should be fastened rather upon him, who had been so much
accessory to it. Note, Those offenders ought to be treated with the
greatest tenderness to whom we have any way given occasion of
offending. If servants purloin, and their masters, by withholding from
them what is due, tempt them to it, they ought to forgive them. 2. He
never returned to it again: He knew her again no more. Note, Those do
not truly repent of their sins that do not forsake them.
III. The building up of Judah's family hereby, notwithstanding, in the
birth of Pharez and Zarah, from whom descended the most considerable
families of the illustrious tribe of Judah. It should seem, the birth
was hard to the mother, by which she was corrected for her sin. The
children also, like Jacob and Esau, struggled for the birthright, and
Pharez obtained it, who is ever named first, and from him Christ
descended. He had his name from his breaking forth before his brother:
This breach be upon thee, which is applicable to those that sow
discord, and create distance, between brethren. The Jews, as Zarah,
bade fair for the birthright, and were marked with a scarlet thread, as
those that came out first; but the Gentiles, like Pharez, as a son of
violence, got the start of them, by that violence which the kingdom of
heaven suffers, and attained to the righteousness of which the Jews
came short. Yet, when the fulness of time is come, all Israel shall be
saved. Both these sons are named in the genealogy of our Saviour (Matt.
i. 3), to perpetuate the story, as an instance of the humiliation of
our Lord Jesus. Some observe that the four eldest sons of Jacob fell
under very foul guilt, Reuben and Judah under the guilt of incest,
Simeon and Levi under that of murder; yet they were patriarchs, and
from Levi descended the priests, from Judah the kings and Messiah. Thus
they became examples of repentance, and monuments of pardoning mercy.
__________________________________________________________________
G E N E S I S
CHAP. XXXIX.
At this chapter we return to the story of Joseph. We have him here, I.
A servant, a slave in Potiphar's house (ver. 1), and yet there greatly
honoured and favoured, 1. By the providence of God, which made him, in
effect, a master, ver. 2-6. 2. By the grace of God, which made him more
than a conqueror over a strong temptation to uncleanness, ver. 7-12.
II. We have him here a sufferer, falsely accused (ver. 13-18),
imprisoned (ver. 19, 20), and yet his imprisonment made both honourable
and comfortable by the tokens of God's special presence with him, ver.
21-23. And herein Joseph was a type of Christ, "who took upon him the
form of a servant," and yet then did that which made it evident that
"God was with him," who was tempted by Satan, but overcame the
temptation, who was falsely accused and bound, and yet had all things
committed to his hand.
The History of Joseph. (b. c. 1721.)
1 And Joseph was brought down to Egypt; and Potiphar, an officer of
Pharaoh, captain of the guard, an Egyptian, bought him of the hands of
the Ishmeelites, which had brought him down thither. 2 And the Lord
was with Joseph, and he was a prosperous man; and he was in the house
of his master the Egyptian. 3 And his master saw that the Lord was
with him, and that the Lord made all that he did to prosper in his
hand. 4 And Joseph found grace in his sight, and he served him: and
he made him overseer over his house, and all that he had he put into
his hand. 5 And it came to pass from the time that he had made him
overseer in his house, and over all that he had, that the Lord blessed
the Egyptian's house for Joseph's sake; and the blessing of the Lord
was upon all that he had in the house, and in the field. 6 And he
left all that he had in Joseph's hand; and he knew not ought he had,
save the bread which he did eat. And Joseph was a goodly person, and
well favoured.
Here is, I. Joseph bought (v. 1), and he that bought him, whatever he
gave for him, had a good bargain of him; it was better than the
merchandise of silver. The Jews have a proverb, "If the world did but
know the worth of good men, they would hedge them about with pearls."
He was sold to an officer of Pharaoh, with whom he might get acquainted
with public persons and public business, and so be fitted for the
preferment for which he was designed. Note, 1. What God intends men for
he will be sure, some way or other, to qualify them for. 2. Providence
is to be acknowledged in the disposal even of poor servants and in
their settlements, and therein may perhaps be working towards something
great and important.
II. Joseph blessed, wonderfully blessed, even in the house of his
servitude.
1. God prospered him, v. 2, 3. Perhaps the affairs of Potiphar's family
had remarkably gone backward before; but, upon Joseph's coming into it,
a discernible turn was given to them, and the face and posture of them
altered on a sudden. Though, at first, we may suppose that his hand was
put to the meanest services, even in those appeared his ingenuity and
industry; a particular blessing of Heaven attended him, which, as he
rose in his employment, became more and more discernible. Note, (1.)
Those that have wisdom and grace have that which cannot be taken away
from them, whatever else they are robbed of. Joseph's brethren had
stripped him of his coat of many colours, but they could not strip him
of his virtue and prudence. (2.) Those that can separate us from all
our friends, yet cannot deprive us of the gracious presence of our God.
When Joseph had none of all his relations with him, he had his God with
him, even in the house of the Egyptian. Joseph was separated from his
brethren, but not from his God; banished from his father's house, but
the Lord was with him, and this comforted him. (3.) It is God's
presence with us that makes all we do prosperous. Those that would
prosper must therefore make God their friend; and those that do prosper
must therefore give God the praise.
2. His master preferred him, by degrees made him steward of his
household, v. 4. Note, (1.) Industry and honesty are the surest and
safest way both of rising and thriving: Seest thou a man prudent, and
faithful, and diligent in his business? He shall stand before kings at
length, and not always before mean men. (2.) It is the wisdom of those
that are in any sort of authority to countenance and employ those with
whom it appears that the presence of God is, Ps. ci. 6. Potiphar knew
what he did when he put all into the hands of Joseph; for he knew it
would prosper better there than in his own hand. (3.) He that is
faithful in a few things stand fair for being made ruler over many
things, Matt. xxv. 21. Christ goes by this rule with his servants. (4.)
It is a great ease to a master to have those employed under him that
are trusty. Potiphar was so well satisfied with Joseph's conduct that
he knew not aught he had, save the bread which he did eat, v. 6. The
servant had all the care and trouble of the estate; the master had only
the enjoyment of it: an example not to be imitated by any master,
unless he could be sure that he had one in all respects like Joseph for
a servant.
3. God favoured his master for his sake (v. 5): He blessed the
Egyptian's house, though he was an Egyptian, a stranger to the true
God, for Joseph's sake; and he himself, like Laban, soon learned it by
experience, ch. xxx. 27. Note, (1.) Good men are the blessings of the
places where they live; even good servants may be so, though mean, and
lightly esteemed. (2.) The prosperity of the wicked is, one way or
other, for the sake of the godly. Here was a wicked family blessed for
the sake of one good servant in it.
7 And it came to pass after these things, that his master's wife cast
her eyes upon Joseph; and she said, Lie with me. 8 But he refused,
and said unto his master's wife, Behold, my master wotteth not what is
with me in the house, and he hath committed all that he hath to my
hand; 9 There is none greater in this house than I; neither hath he
kept back any thing from me but thee, because thou art his wife: how
then can I do this great wickedness, and sin against God? 10 And it
came to pass, as she spake to Joseph day by day, that he hearkened not
unto her, to lie by her, or to be with her. 11 And it came to pass
about this time, that Joseph went into the house to do his business;
and there was none of the men of the house there within. 12 And she
caught him by his garment, saying, Lie with me: and he left his garment
in her hand, and fled, and got him out.
Here is, I. A most shameful instance of impudence and immodesty in
Joseph's mistress, the shame and scandal of her sex, perfectly lost to
all virtue and honour, and not to be mentioned, nor thought of, without
the utmost indignation. It was well that she was an Egyptian; for we
must have shared in the confusion if such folly had been found in
Israel. Observe,
I. Her sin began in the eye: She cast her eyes upon Joseph (v. 7), who
was a goodly person, and well-favoured, v. 6. Note, (1.) Remarkable
beauty, either of men or women, often proves a dangerous snare both to
themselves and others, which forbids pride in it and commands constant
watchfulness against the temptation that attends it; favour is
deceitful--deceiving. (2.) We have great need to make a covenant with
our eyes (Job xxxi. 1), lest the eye infect the heart. Joseph's
mistress had a husband that ought to have been to her for a covering of
the eyes from all others, ch. xx. 16.
2. She was daring and shameless in the sin. With an impudent face, and
a harlot's forehead, she said, Lie with me, having already, by her
wanton looks and unchaste desires, committed adultery with him in her
heart. Note, Where the unclean spirit gets possession and dominion in a
soul, it is as with the possessed of the devils (Luke viii. 27, 29),
the clothes of modesty are thrown off and the bands and fetters of
shame are broken in pieces. When lust has got head, it will stick at
nothing, blush at nothing; decency, and reputation, and conscience, are
all sacrificed to that Baal-peor. 3. She was urgent and violent in the
temptation. Often she had been denied with the strongest reasons, and
yet as often renewed her vile solicitations. She spoke to him day by
day, v. 10. Now this was, (1.) Great wickedness in her, and showed her
heart fully set to do evil. (2.) A great temptation to Joseph. The hand
of Satan, no doubt, was in it, who, when he found he could not overcome
him with troubles and the frowns of the world (for in them he still
held fast his integrity), assaulted him with soft and charming
pleasures, which have ruined more than the former, and have slain their
ten-thousands.
II. Here is a most illustrious instance of virtue and resolved chastity
in Joseph, who, by the grace of God, was enabled to resist and overcome
this temptation; and, all things considered, his escape was, for aught
I know, as great an instance of the divine power as the deliverance of
the three children out of the fiery furnace.
1. The temptation he was assaulted with was very strong. Never was a
more violent onset made upon the fort of chastity than this recorded
here. (1.) The sin he was tempted to was uncleanness, which considering
his youth, his beauty, his single state, and his plentiful living at
the table of a ruler, was a sin which, one would think, might most
easily beset him and betray him. (2.) The tempter was his mistress, a
person of quality, whom it was his place to obey and his interest to
oblige, whose favour would contribute more than any thing to his
preferment, and by whose means he might arrive at the highest honours
of the court. On the other hand, it was at his utmost peril if he
slighted her, and made her his enemy. (3.) Opportunity makes a thief,
makes an adulterer, and that favoured the temptation. The tempter was
in the house with him; his business led him to be, without any
suspicion, where she was; none of the family were within (v. 11); there
appeared no danger of its being ever discovered, or, if it should be
suspected, his mistress would protect him. (4.) To all this was added
importunity, frequent constant importunity, to such a degree that, at
last, she laid violent hands on him.
2. His resistance of the temptation was very brave, and the victory
truly honourable. The almighty grace of God enabled him to overcome
this assault of the enemy,
(1.) By strength of reason; and wherever right reason may be heard,
religion no doubt will carry the day. He argues from the respect he
owed both to God and his master, v. 8, 9. [1.] He would not wrong his
master, nor do such an irreparable injury to his honour. He considers,
and urges, how kind his master had been to him, what a confidence he
had reposed in him, in how many instances he had befriended him, for
which he abhorred the thought of making such an ungrateful return.
Note, We are bound in honour, as well as justice and gratitude, not in
any thing to injure those that have a good opinion of us and place a
trust in us, how secretly soever it may be done. See how he argues (v.
9): "There is none greater in this house than I, therefore I will not
do it." Note, Those that are great, instead of being proud of their
greatness, should use it as an argument against sin. "Is none greater
than I? Then I will scorn to do a wicked thing; it is below me to serve
a base lust; I will not disparage myself so much." [2.] He would not
offend his God. This is the chief argument with which he strengthens
his aversion to the sin. How can I do this? not only, How shall I? or,
How dare I? but, How can I? Id possumus, quod jure possumus--We can do
that which we can do lawfully. It is good to shut out sin with the
strongest bar, even that of an impossibility. He that is born of God
cannot sin, 1 John iii. 9. Three arguments Joseph urges upon himself.
First, He considers who he was that was tempted. "I; others may perhaps
take their liberty, but I cannot. I that am an Israelite in covenant
with God, that profess religion, and relation to him: it is next to
impossible for me to do so." Secondly, What the sin was to which he was
tempted: This great wickedness. Others might look upon it as a small
matter, a peccadillo, a trick of youth; but Joseph had another idea of
it. In general, when at any time we are tempted to sin, we must
consider the great wickedness there is in it, let sin appear sin (Rom.
vii. 13), call it by its own name, and never go about to lessen it.
Particularly let the sin of uncleanness always be looked upon as great
wickedness, as an exceedingly sinful sin, that wars against the soul as
much as any other. Thirdly, Against whom he was tempted to sin--against
God; not only, "How shall I do it, and sin against my master, my
mistress, myself, my own body and soul; but against God?" Note,
Gracious souls look upon this as the worst thing in sin that it is
against God, against his nature and his dominion, against his love and
his design. Those that love God do for this reason hate sin.
(2.) By stedfastness of resolution. The grace of God enabled him to
overcome the temptation by avoiding the tempter. [1.] He hearkened not
to her, so much as to be with her, v. 10. Note, Those that would be
kept from harm must keep themselves out of harm's way. Avoid it, pass
not by it. Nay, [2.] When she laid hold of him, he left his garment in
her hand, v. 12. He would not stay so much as to parley with the
temptation, but flew out from it with the utmost abhorrence; he left
his garment, as one escaping for his life. Note, It is better to lose a
good coat than a good conscience.
13 And it came to pass, when she saw that he had left his garment in
her hand, and was fled forth, 14 That she called unto the men of her
house, and spake unto them, saying, See, he hath brought in an Hebrew
unto us to mock us; he came in unto me to lie with me, and I cried with
a loud voice: 15 And it came to pass, when he heard that I lifted up
my voice and cried, that he left his garment with me, and fled, and got
him out. 16 And she laid up his garment by her, until his lord came
home. 17 And she spake unto him according to these words, saying, The
Hebrew servant, which thou hast brought unto us, came in unto me to
mock me: 18 And it came to pass, as I lifted up my voice and cried,
that he left his garment with me, and fled out.
Joseph's mistress, having tried in vain to make him a criminal, now
endeavours to represent him as one; so to be revenged on him for his
virtue. Now was her love turned into the utmost rage and malice, and
she pretends she cannot endure the sight of him whom awhile ago she
could not endure out of her sight. Chaste and holy love will continue,
though slighted; but sinful love, like Amnon's to Tamar, is easily
changed into sinful hatred. 1. She accused him to his fellow servants
(v. 13-15) and gave him a bad name among them. Probably they envied him
his interest in their master's favour, and his authority in the house;
and perhaps found themselves aggrieved sometimes by his fidelity, which
prevented their purloining; and therefore they were glad to hear any
thing that might tend to his disgrace, and, if there was room for it,
incensed their mistress yet more against him. Observe, When she speaks
of her husband, she does not call him her husband, or her lord, but
only he; for she had forgotten the covenant of her God, that was
between them. Thus the adulteress (Prov. vii. 19) calls her husband the
good man. Note, Innocence itself cannot secure a man's reputation. Not
every one that keeps a good conscience can keep a good name. 2. She
accused him to his master, who had power in his hand to punish him,
which his fellow servants had not, v. 17, 18. Observe, (1.) What an
improbable story she tells, producing his garment as an evidence that
he had offered violence to her, which was a plain indication that she
had offered violence to him. Note, Those that have broken the bonds of
modesty will never be held by the bonds of truth. No marvel that she
who had impudence enough to say, Lie with me, had front enough to say,
"He would have lien with me." Had the lie been told to conceal her own
crime it would have been bad enough, yet, in some degree, excusable;
but it was told to be revenged upon his virtue, a most malicious lie.
And yet, (2.) She manages it so as to incense her husband against him,
reflecting upon him for bringing this Hebrew servant among them,
perhaps at first against her mind, because he was a Hebrew. Note, It is
no new thing for the best of men to be falsely accused of the worst of
crimes by those who themselves are the worst of criminals. As this
matter was represented, one would have thought chaste Joseph a very bad
man and his wanton mistress a virtuous woman; it is well that there is
a day of discovery coming, in which all shall appear in their true
characters. This was not the first time that Joseph's coat was made use
of as a false witness concerning him; his father had been deceived by
it before, now his master.
19 And it came to pass, when his master heard the words of his wife,
which she spake unto him, saying, After this manner did thy servant to
me; that his wrath was kindled. 20 And Joseph's master took him, and
put him into the prison, a place where the king's prisoners were bound:
and he was there in the prison. 21 But the Lord was with Joseph, and
showed him mercy, and gave him favour in the sight of the keeper of the
prison. 22 And the keeper of the prison committed to Joseph's hand
all the prisoners that were in the prison; and whatsoever they did
there, he was the doer of it. 23 The keeper of the prison looked not
to any thing that was under his hand; because the Lord was with him,
and that which he did, the Lord made it to prosper.
Here is, 1. Joseph wronged by his master. He believed the accusation,
and either Joseph durst not make his defence by telling the truth, as
it would reflect too much upon his mistress, or his master would not
hear it, or would not believe it, and there is no remedy, he is
condemned to perpetual imprisonment, v. 19, 20. God restrained his
wrath, else he had put him to death; and that wrath which imprisoned
him God made to turn to his praise, in order to which Providence so
disposed that he should be shut up among the king's prisoners, the
state-prisoners. Potiphar, it is likely, chose that prison because it
was the worst; for there the iron entered into the soul (Ps. cv. 18),
but God designed to pave the way to his enlargement. He was committed
to the king's prison, that he might thence be preferred to the king's
person. Note, Many an action of false imprisonment will, in the great
day, be found to lie against the enemies and persecutors of God's
people. Our Lord Jesus, like Joseph here, was bound, and numbered with
the transgressors. 2. Joseph owned and righted by his God, who is, and
will be, the just and powerful patron of oppressed innocence. Joseph
was at a distance from all his friends and relations, had not them with
him to comfort him, or to minister to him, or to mediate for him; but
the Lord was with Joseph, and showed him mercy, v. 21. Note, (1.) God
despises not his prisoners, Ps. lxix. 33. No gates nor bars can shut
out his gracious presence from his people; for he has promised that he
will never leave them. (2.) Those that have a good conscience in a
prison have a good God there. Integrity and uprightness qualify us for
the divine favour, wherever we are. Joseph is not long a prisoner
before he becomes a little ruler even in the prison, which is to be
attributed, under God, [1.] To the keeper's favour. God gave him favour
in the sight of the keeper of the prison. Note, God can raise up
friends for his people even where they little expect to find them, and
can make them to be pitied even of those that carry them captive, Ps.
cvi. 46. [2.] To Joseph's fitness for business. The keeper saw that God
was with him, and that every thing prospered under his hand; and
therefore entrusted him with the management of the affairs of the
prison, v. 22, 23. Note, Wisdom and virtue will shine in the narrowest
spheres. A good man will do good wherever he is, and will be a blessing
even in bonds and banishment; for the Spirit of the Lord is not bound
nor banished, witness St. Paul, Phil. i. 12, 13.
__________________________________________________________________
G E N E S I S
CHAP. XL.
In this chapter things are working, though slowly, towards Joseph's
advancement. I. Two of Pharaoh's servants are committed to prison, and
there to Joseph's care, and so become witnesses of his extraordinary
conduct, ver. 1-4. II. They dreamed each of them a dream, which Joseph
interpreted (ver. 5-19), and the event verified the interpretation
(ver. 20-22), and so they became witnesses of his extraordinary skill.
III. Joseph recommends his case to one of them, whose preferment he
foresaw (ver. 14, 15), but in vain, ver. 23.
The History of Joseph. (b. c. 1717.)
1 And it came to pass after these things, that the butler of the king
of Egypt and his baker had offended their lord the king of Egypt. 2
And Pharaoh was wroth against two of his officers, against the chief of
the butlers, and against the chief of the bakers. 3 And he put them
in ward in the house of the captain of the guard, into the prison, the
place where Joseph was bound. 4 And the captain of the guard charged
Joseph with them, and he served them: and they continued a season in
ward.
We should not have had this story of Pharaoh's butler and baker
recorded in scripture if it had not been serviceable to Joseph's
preferment. The world stands for the sake of the church, and is
governed for its good. Observe, 1. Two of the great officers of
Pharaoh's court, having offended the king, are committed to prison.
Note, High places are slippery places; nothing more uncertain than the
favour of princes. Those that make God's favour their happiness, and
his service their business, will find him a better Master than Pharaoh
was, and not so extreme to mark what they do amiss. Many conjectures
there are concerning the offence of these servants of Pharaoh; some
make it no less than an attempt to take away his life, others no more
than the casual lighting of a fly into his cup and a little sand into
his bread. Whatever it was, Providence by this means brought them into
the prison where Joseph was. 2. The captain of the guard himself, who
was Potiphar, charged Joseph with them (v. 4), which intimates that he
began now to be reconciled to him, and perhaps to be convinced of his
innocence, though he durst not release him for fear of disobliging his
wife. John Baptist must lose his head, to please Herodias.
5 And they dreamed a dream both of them, each man his dream in one
night, each man according to the interpretation of his dream, the
butler and the baker of the king of Egypt, which were bound in the
prison. 6 And Joseph came in unto them in the morning, and looked
upon them, and, behold, they were sad. 7 And he asked Pharaoh's
officers that were with him in the ward of his lord's house, saying,
Wherefore look ye so sadly to day? 8 And they said unto him, We have
dreamed a dream, and there is no interpreter of it. And Joseph said
unto them, Do not interpretations belong to God? tell me them, I pray
you. 9 And the chief butler told his dream to Joseph, and said to
him, In my dream, behold, a vine was before me; 10 And in the vine
were three branches: and it was as though it budded, and her blossoms
shot forth; and the clusters thereof brought forth ripe grapes: 11
And Pharaoh's cup was in my hand: and I took the grapes, and pressed
them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. 12
And Joseph said unto him, This is the interpretation of it: The three
branches are three days: 13 Yet within three days shall Pharaoh lift
up thine head, and restore thee unto thy place: and thou shalt deliver
Pharaoh's cup into his hand, after the former manner when thou wast his
butler. 14 But think on me when it shall be well with thee, and show
kindness, I pray thee, unto me, and make mention of me unto Pharaoh,
and bring me out of this house: 15 For indeed I was stolen away out
of the land of the Hebrews: and here also have I done nothing that they
should put me into the dungeon. 16 When the chief baker saw that the
interpretation was good, he said unto Joseph, I also was in my dream,
and, behold, I had three white baskets on my head: 17 And in the
uppermost basket there was of all manner of bakemeats for Pharaoh; and
the birds did eat them out of the basket upon my head. 18 And Joseph
answered and said, This is the interpretation thereof: The three
baskets are three days: 19 Yet within three days shall Pharaoh lift
up thy head from off thee, and shall hang thee on a tree; and the birds
shall eat thy flesh from off thee.
Observe, I. The special providence of God, which filled the heads of
these two prisoners with unusual dreams, such as made extraordinary
impressions upon them, and carried with them evidences of a divine
origin, both in one night. Note, God has immediate access to the
spirits of men, which he can make serviceable to his own purposes
whenever he pleases, quite beyond the intention of those concerned. To
him all hearts are open, and anciently he spoke not only to his own
people, but to others, in dreams, Job xxxiii. 15. Things to come were
thus foretold, but very obscurely.
II. The impression which was made upon these prisoners by their dreams
(v. 6): They were sad. It was not the prison that made them sad (they
were pretty well used to that, and perhaps lived jovially there), but
the dream. Note, God has more ways than one to sadden the spirits of
those that are to be made sad. Those sinners that are hardy enough
under outward troubles, and will not yield to them, yet God can find
out a way to punish; he can take off their wheels, by wounding their
spirits, and laying loads upon them.
III. Joseph's great tenderness and compassion towards them. He enquired
with concern, Wherefore look you so sadly to-day? v. 7. Joseph was
their keeper, and in that office he was mild. Note, It becomes us to
take cognizance of the sorrows even of those that are under our check.
Joseph was their companion in tribulation, he was now a prisoner with
them, and had been a dreamer too. Note, Communion in sufferings helps
to work compassion towards those that do suffer. Let us learn hence, 1.
To concern ourselves in the sorrows and troubles of others, and to
enquire into the reason of the sadness of our brethren's countenances;
we should be often considering the tears of the oppressed, Eccl. iv. 1.
It is some relief to those that are in trouble to be taken notice of.
2. To enquire into the causes of our own sorrow, "Wherefore do I look
so sadly? Is there a reason? Is it a good reason? Is there not a reason
for comfort sufficient to balance it, whatever it is? Why art thou cast
down, O my soul?"
IV. The dreams themselves, and the interpretation of them. That which
troubled these prisoners was that being confined they could not have
recourse to the diviners of Egypt who pretended to interpret dreams:
There is no interpreter here in the prison, v. 8. Note, There are
interpreters which those that are in prison and sorrow should wish to
have with them, to instruct them in the meaning and design of
Providence (Elihu alludes to such, when he says, If there be an
interpreter, one among a thousand, to show unto man his uprightness,
Job xxxiii. 23, 24), interpreters to guide their consciences, not to
satisfy their curiosity. Joseph hereupon directed them which way to
look: Do not interpretations belong to God? He means the God whom he
worshipped, to the knowledge of whom he endeavours hereby to lead them.
Note, It is God's prerogative to foretel things to come, Isa. xlvi. 10.
He must therefore have the praise of all the gifts of foresight which
men have, ordinary or extraordinary. Joseph premises a caveat against
his own praise, and is careful to transmit the glory to God, as Daniel,
ch. ii. 30. Joseph suggests, "If interpretations belong to God, he is a
free agent, and may communicate the power to whom he pleases, and
therefore tell me your dreams." Now, 1. The chief butler's dream was a
happy presage of his enlargement, and re-advancement, within three
days; and so Joseph explained it to him, v. 12, 13. Probably it had
been usual with him to press the full-ripe grapes immediately into
Pharaoh's cup, the simplicity of that age not being acquainted with the
modern arts of making the wine fine. Observe, Joseph foretold the chief
butler's deliverance, but he did not foresee his own. He had long
before dreamt of his own honour, and the obeisance which his brethren
should do to him, with the remembrance of which he must now support
himself, without any new or fresh discoveries. The visions that are for
the comfort of God's saints are for a great while to come, and relate
to things that are very far off, while the foresights of others, like
this recorded there, look but three days before them. 2. The chief
baker's dream portended his ignominious death, v. 18, 19. The happy
interpretation of the other's dream encouraged him to relate his. Thus
hypocrites, when they hear good things promised to good Christians,
would put in for a share, though they have no part nor lot in the
matter. It was not Joseph's fault that he brought him no better
tidings. Ministers are but interpreters, they cannot make the thing
otherwise than it is; if therefore they deal faithfully, and their
message prove unpleasing, it is not their fault. Bad dreams cannot
expect a good interpretation.
V. The improvement Joseph made of this opportunity to get a friend at
court, v. 14, 15. He modestly bespoke the favour of the chief butler,
whose preferment he foretold: But think of me when it shall be well
with thee. Though the respect paid to Joseph made the prison as easy to
him as a prison could be, yet none can blame him for being desirous of
liberty. See here, 1. What a modest representation he makes of his own
case, v. 15. He does not reflect upon his brethren that sold him; he
only says, I was stolen out of the land of the Hebrews, that is,
unjustly sent thence, no matter where the fault was. Nor does he
reflect on the wrong done him in this imprisonment by his mistress that
was his prosecutrix, and his master that was his judge; but mildly
avers his own innocence: Here have I done nothing that they should put
me into the dungeon. Note, When we are called to vindicate ourselves we
should carefully avoid, as much as may be, speaking ill of others. Let
us be content to prove ourselves innocent, and not be fond of
upbraiding others with their guilt. 2. What a modest request he makes
to the chief butler: "Only, think of me. Pray do me a kindness, if it
lie in your way." And his particular petition is, Bring me out of this
house. He does not say, "Bring me into Pharaoh's house, get me a place
at court." No, he begs for enlargement, not preferment. Note,
Providence sometimes designs the greatest honours for those that least
covet or expect them.
20 And it came to pass the third day, which was Pharaoh's birthday,
that he made a feast unto all his servants: and he lifted up the head
of the chief butler and of the chief baker among his servants. 21 And
he restored the chief butler unto his butlership again; and he gave the
cup into Pharaoh's hand: 22 But he hanged the chief baker: as Joseph
had interpreted to them. 23 Yet did not the chief butler remember
Joseph, but forgat him.
Here is, 1. The verifying of Joseph's interpretation of the dreams, on
the very day prefixed. The chief butler and baker were both advanced,
one to his office, the other to the gallows, and both at the three
days' end. Note, Very great changes, both for the better and for the
worse, often happen in a very little time, so sudden are the
revolutions of the wheel of nature. The occasion of giving judgment
severally upon their case was the solemnizing of Pharaoh's birth-day,
on which, all his servants being obliged by custom to attend him, these
two came to be enquired after, and the cause of their commitment looked
into. The solemnizing of the birth-day of princes has been an ancient
piece of respect done them; and if it be not abused, as Jeroboam's was
(Hos. vii. 5), and Herod's (Mark vi. 21), is a usage innocent enough:
and we may all profitably take notice of our birth-days, with
thankfulness for the mercies of our birth, sorrow for the sinfulness of
it, and an expectation of the day of our death as better than the day
of our birth. On Pharaoh's birth-day he lifted up the head of these two
prisoners, that is, arraigned and tried them (when Naboth was tried he
was set on high among the people, 1 Kings xxi. 9), and he restored the
chief butler, and hanged the chief baker. If the butler was innocent
and the baker guilty, we must own the equity of Providence in clearing
up the innocency of the innocent, and making the sin of the guilty to
find him out. If both were either equally innocent or equally guilty,
it is an instance of the arbitrariness of such great princes as pride
themselves in that power which Nebuchadnezzar set up for (Dan. v. 19,
whom he would he slew, and whom he would he kept alive), forgetting
that there is a higher than they, to whom they are accountable. 2. The
disappointing of Joseph's expectation from the chief butler: He
remembered not Joseph, but forgot him, v. 23. (1.) See here an instance
of base ingratitude; Joseph had deserved well at his hands, had
ministered to him, sympathized with him, helped him to a favourable
interpretation of his dream, had recommended himself to him as an
extraordinary person upon all accounts; and yet he forgot him. We must
not think it strange if in this world we have hatred shown us for our
love, and slights for our respects. (2.) See how apt those that are
themselves at ease are to forget others in distress. Perhaps it is in
allusion to this story that the prophet speaks of those that drink wine
in bowls, and are not grieved for the affliction of Joseph, Amos vi. 6.
Let us learn hence to cease from man. Joseph perhaps depended too much
upon his interest in the chief butler, and promised himself too much
from him; he learned by his disappointment to trust in God only. We
cannot expect too little from man nor too much from God.
Some observe the resemblance between Joseph and Christ in this story.
Joseph's fellow-sufferers were like the two thieves that were crucified
with Christ--the one saved, the other condemned. (It is Dr. Lightfoot's
remark, from Mr. Broughton.) One of these, when Joseph said to him,
Remember me when it shall be well with thee, forget him; but one of
those, when he said to Christ, Remember me when thou comest into thy
kingdom, was not forgotten. We justly blame the chief butler's
ingratitude to Joseph, yet we conduct ourselves much more
disingenuously towards the Lord Jesus. Joseph had but foretold the
chief butler's enlargement, but Christ wrought out ours, mediated with
the King of kings for us; yet we forget him, though often reminded of
him, though we have promised never to forget him: thus ill do we
requite him, like foolish people and unwise.
__________________________________________________________________
G E N E S I S
CHAP. XLI.
Two things Providence is here bringing about:--I. The advancement of
Joseph. II. The maintenance of Jacob and his family in a time of
famine; for the eyes of the Lord run to and fro through the earth, and
direct the affairs of the children of men for the benefit of those few
whose hearts are upright with him. In order to these, we have here, 1.
Pharaoh's dreams, ver. 1-8. 2. The recommendation of Joseph to him for
an interpreter, ver. 9-13. 3. The interpretation of the dreams, and the
prediction of seven years of plenty and seven years of famine in Egypt,
with the prudent advice given to Pharaoh thereupon, ver. 14-36. 4. The
preferment of Joseph to a place of the highest power and trust in
Egypt, ver. 37-45. 5. The accomplishment of Joseph's prediction, and
his fidelity to his trust, ver. 46, &c.
Pharaoh's Portentous Dream. (b. c. 1715.)
1 And it came to pass at the end of two full years, that Pharaoh
dreamed: and, behold, he stood by the river. 2 And, behold, there
came up out of the river seven well favoured kine and fatfleshed; and
they fed in a meadow. 3 And, behold, seven other kine came up after
them out of the river, ill favoured and leanfleshed; and stood by the
other kine upon the brink of the river. 4 And the ill favoured and
leanfleshed kine did eat up the seven well favoured and fat kine. So
Pharaoh awoke. 5 And he slept and dreamed the second time: and,
behold, seven ears of corn came up upon one stalk, rank and good. 6
And, behold, seven thin ears and blasted with the east wind sprung up
after them. 7 And the seven thin ears devoured the seven rank and
full ears. And Pharaoh awoke, and, behold, it was a dream. 8 And it
came to pass in the morning that his spirit was troubled; and he sent
and called for all the magicians of Egypt, and all the wise men
thereof: and Pharaoh told them his dreams; but there was none that
could interpret them unto Pharaoh.
Observe, 1. The delay of Joseph's enlargement. It was not till the end
of two full years (v. 1); so long he waited after he had entrusted the
chief butler with his case and began to have some prospect of relief.
Note, We have need of patience, not only bearing, but waiting,
patience. Joseph lay in prison until the time that his word came, Ps.
cv. 19. There is a time set for the deliverance of God's people; that
time will come, though it seem to tarry; and, when it comes, it will
appear to have been the best time, and therefore we ought to wait for
it (Hab. ii. 3), and not think two full years too long to continue
waiting. 2. The means of Joseph's enlargement, which were Pharaoh's
dreams, here related. If we were to look upon them as ordinary dreams,
we might observe from them the follies and absurdities of a roving
working fancy, how it represents to itself tame cows as beasts of prey
(nay, more ravenous than any, eating up those of their own kind), and
ears of corn as devouring one another. Surely in the multitude of
dreams, nay, even in one dream, there are divers vanities, Eccl. v. 7.
Now that God no longer speaks to us in that way, I think it is no
matter how little we either heed them or tell them. Foolish dreams
related can make no better than foolish talk. But these dreams which
Pharaoh dreamed carried their own evidence with them that they were
sent of God; and therefore, when he awoke, his spirit was troubled, v.
8. It cannot but put us into a concern to receive any extraordinary
message from heaven, because we are conscious to ourselves that we have
no reason to expect any good tidings thence. His magicians were
puzzled, the rules of their art failed them: these dreams of Pharaoh,
it seems, did not fall within the compass of them, so that they could
not offer at the interpretation of them. This was to make Joseph's
performance by the Spirit of God the more admirable. Human reason,
prudence, and foresight, must be nonplussed, that divine revelation may
appear the more glorious in the contrivance of our redemption, 1 Cor.
2. 13, 14. Compare with this story, Dan. ii. 27; iv. 7; v. 8. Joseph's
own dreams were the occasion of his troubles, and now Pharaoh's dreams
were the occasion of his enlargement.
Joseph Brought before Pharaoh. (b. c. 1715.)
9 Then spake the chief butler unto Pharaoh, saying, I do remember my
faults this day: 10 Pharaoh was wroth with his servants, and put me
in ward in the captain of the guard's house, both me and the chief
baker: 11 And we dreamed a dream in one night, I and he; we dreamed
each man according to the interpretation of his dream. 12 And there
was there with us a young man, a Hebrew, servant to the captain of the
guard; and we told him, and he interpreted to us our dreams; to each
man according to his dream he did interpret. 13 And it came to pass,
as he interpreted to us, so it was; me he restored unto mine office,
and him he hanged. 14 Then Pharaoh sent and called Joseph, and they
brought him hastily out of the dungeon: and he shaved himself, and
changed his raiment, and came in unto Pharaoh. 15 And Pharaoh said
unto Joseph, I have dreamed a dream, and there is none that can
interpret it: and I have heard say of thee, that thou canst understand
a dream to interpret it. 16 And Joseph answered Pharaoh, saying, It
is not in me: God shall give Pharaoh an answer of peace.
Here is, 1. The recommending of Joseph to Pharaoh for an interpreter.
The chief butler did it more in compliment to Pharaoh, to oblige him,
than in gratitude to Joseph, or in compassion for his case. He makes a
fair confession (v. 9): "I remember my faults this day, in forgetting
Joseph." Note, It is best to remember our duty, and to do it in its
time; but, if we have neglected that, it is next best to remember our
faults, and repent of them, and do our duty at last; better late than
never. Some think he means his faults against Pharaoh, for which he was
imprisoned; and then he would insinuate that, though Pharaoh had
forgiven him, he had not forgiven himself. The story he had to tell
was, in short, That there was an obscure young man in the king's
prison, who had very properly interpreted his dream, and the chief
baker's (the event corresponding in each with the interpretation), and
that he would recommend him to the king his master for an interpreter.
Note, God's time for the enlargement of his people will appear at last
to be the fittest time. If the chief butler had at first used his
interest for Joseph's enlargement, and had obtained it, it is probable
that upon his release he would have gone back to the land of the
Hebrews again, which he spoke of so feelingly (ch. xl. 15), and then he
would neither have been so blessed himself, nor such a blessing to his
family, as afterwards he proved. But staying two years longer, and
coming out now upon this occasion, at last, to interpret the king's
dreams, way was made for his very great preferment. Those that
patiently wait for God shall be paid for their waiting, not only
principal but interest, Lam. iii. 26. 2. The introducing of Joseph to
Pharaoh. The king's business requires haste. Joseph is sent for out of
the dungeon with all speed; Pharaoh's order discharged him both from
his imprisonment and from his servitude, and made him a candidate for
some of the highest trusts at court. The king can scarcely allow him
time, but that decency required it, to shave himself, and to change his
raiment, v. 14. It is done with all possible expedition, and Joseph is
brought in, perhaps almost as much surprised as Peter was, Acts xii. 9.
So suddenly is his captivity brought back that he is as one that
dreams, Ps. cxxvi. 1. Pharaoh immediately, without enquiring who or
whence he was, tells him his business, that he expected he should
interpret his dream, v. 15. To which, Joseph makes him a very modest
decent reply, (v. 16), in which, (1.) He gives honour to God. "It is
not in me, God must give it." Note, Great gifts appear most graceful
and illustrious when those that have them use them humbly, and take not
the praise of them to themselves, but give it to God. To such God gives
more grace. (2.) He shows respect to Pharaoh, and hearty good-will to
him and his government, in supposing that the interpretation would be
an answer of peace. Note, Those that consult God's oracles may expect
an answer of peace. If Joseph be made the interpreter, hope the best.
Joseph Interprets Pharaoh's Dream. (b. c. 1715.)
17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the
bank of the river: 18 And, behold, there came up out of the river
seven kine, fatfleshed and well favoured; and they fed in a meadow:
19 And, behold, seven other kine came up after them, poor and very ill
favoured and leanfleshed, such as I never saw in all the land of Egypt
for badness: 20 And the lean and the ill favoured kine did eat up the
first seven fat kine: 21 And when they had eaten them up, it could
not be known that they had eaten them; but they were still ill
favoured, as at the beginning. So I awoke. 22 And I saw in my dream,
and, behold, seven ears came up in one stalk, full and good: 23 And,
behold, seven ears, withered, thin, and blasted with the east wind,
sprung up after them: 24 And the thin ears devoured the seven good
ears: and I told this unto the magicians; but there was none that could
declare it to me. 25 And Joseph said unto Pharaoh, The dream of
Pharaoh is one: God hath showed Pharaoh what he is about to do. 26
The seven good kine are seven years; and the seven good ears are seven
years: the dream is one. 27 And the seven thin and ill favoured kine
that came up after them are seven years; and the seven empty ears
blasted with the east wind shall be seven years of famine. 28 This is
the thing which I have spoken unto Pharaoh: What God is about to do he
showeth unto Pharaoh. 29 Behold, there come seven years of great
plenty throughout all the land of Egypt: 30 And there shall arise
after them seven years of famine; and all the plenty shall be forgotten
in the land of Egypt; and the famine shall consume the land; 31 And
the plenty shall not be known in the land by reason of that famine
following; for it shall be very grievous. 32 And for that the dream
was doubled unto Pharaoh twice; it is because the thing is established
by God, and God will shortly bring it to pass.
Here, I. Pharaoh relates his dream. He dreamt that he stood upon the
bank of the river Nile, and saw the kine, both the fat ones and the
lean ones, come out of the river. For the kingdom of Egypt had no rain,
as appears, Zech. xiv. 18, but the plenty of the year depended upon the
overflowing of the river, and it was about one certain time of the year
that it overflowed. If it rose to fifteen or sixteen cubits, there was
plenty; if to twelve or thirteen only, or under, there was scarcity.
See how many ways Providence has of dispensing its gifts; yet, whatever
the second causes are, our dependence is still the same upon the first
Cause, who makes every creature that to us that it is, be it rain or
river.
II. Joseph interprets his dream, and tells him that it signified seven
years of plenty now immediately to ensue, which should be succeeded by
as many years of famine. Observe, 1. The two dreams signified the same
thing, but the repetition was to denote the certainty, the nearness,
and the importance, of the event, v. 32. Thus God has often shown the
immutability of his counsel by two immutable things, Heb. vi. 17, 18.
The covenant is sealed with two sacraments; and in the one of them
there are both bread and wine, wherein the dream is one, and yet it is
doubled, for the thing is certain. 2. Yet the two dreams had a distinct
reference to the two things wherein we most experience plenty and
scarcity, namely, grass and corn. The plenty and scarcity of grass for
the cattle were signified by the fat kine and the lean ones; the plenty
and scarcity of herb for the service of man by the full ears and the
thin ones. 3. See what changes the comforts of this life are subject
to. After great plenty may come great scarcity; how strong soever we
may think our mountain stands, if God speak the word, it will soon be
moved. We cannot be sure that to-morrow shall be as this day, next year
as this, and much more abundant, Isa. lvi. 12. We must learn how to
want, as well as how to abound. 4. See the goodness of God in sending
the seven years of plenty before those of famine, that provision might
be made accordingly. Thus he sets the one over-against the other, Eccl.
vii. 14. With what wonderful wisdom has Providence, that great
housekeeper, ordered the affairs of this numerous family from the
beginning hitherto! Great variety of seasons there have been, and the
produce of the earth is sometimes more and sometimes less; yet, take
one time with another, what was miraculous concerning the manna is
ordinarily verified in the common course of Providence, He that gathers
much has nothing over, and he that gathers little has no lack, Exod.
xvi. 18. 5. See the perishing nature of our worldly enjoyments. The
great increase of the years of plenty was quite lost and swallowed up
in the years of famine; and the overplus of it, which seemed very much,
yet did but just serve to keep men alive, v. 29-31. Meats for the
belly, and the belly for meats, but God shall destroy both it and them,
1 Cor. vi. 13. There is bread which endures to everlasting life, which
shall not be forgotten, and which it is worth while to labour for, John
vi. 27. Those that make the things of this world their good things will
find but little pleasure in remembering that they have received them,
Luke xvi. 25. 6. Observe, God revealed this beforehand to Pharaoh, who,
as king of Egypt, was to be the father of his country, and to make
prudent provision for them. Magistrates are called shepherds, whose
care it must be, not only to rule, but to feed.
Joseph's Exaltation. (b. c. 1715.)
33 Now therefore let Pharaoh look out a man discreet and wise, and set
him over the land of Egypt. 34 Let Pharaoh do this, and let him
appoint officers over the land, and take up the fifth part of the land
of Egypt in the seven plenteous years. 35 And let them gather all the
food of those good years that come, and lay up corn under the hand of
Pharaoh, and let them keep food in the cities. 36 And that food shall
be for store to the land against the seven years of famine, which shall
be in the land of Egypt; that the land perish not through the famine.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of
all his servants. 38 And Pharaoh said unto his servants, Can we find
such a one as this is, a man in whom the Spirit of God is? 39 And
Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this,
there is none so discreet and wise as thou art: 40 Thou shalt be over
my house, and according unto thy word shall all my people be ruled:
only in the throne will I be greater than thou. 41 And Pharaoh said
unto Joseph, See, I have set thee over all the land of Egypt. 42 And
Pharaoh took off his ring from his hand, and put it upon Joseph's hand,
and arrayed him in vestures of fine linen, and put a gold chain about
his neck; 43 And he made him to ride in the second chariot which he
had; and they cried before him, Bow the knee: and he made him ruler
over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am
Pharaoh, and without thee shall no man lift up his hand or foot in all
the land of Egypt. 45 And Pharaoh called Joseph's name
Zaphnath-paaneah; and he gave him to wife Asenath the daughter of
Poti-pherah priest of On. And Joseph went out over all the land of
Egypt.
Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1.
That in the years of plenty he should lay up for the years of famine,
buy up corn when it was cheap, that he might both enrich himself and
supply the country when it would be dear and scarce. Note, Fair warning
should always be followed with good counsel. Therefore the prudent man
foresees the evil, that he may hide himself. God has in his word told
us of a day of trial and exigence before us, when we shall need all the
grace we can get, and all little enough, "Now, therefore, provide
accordingly." Note, further, Times of gathering must be diligently
improved, because there will come a time of spending. Let us go to the
ant, and learn of her this wisdom, Prov. vi. 6-8. 2. Because that which
is everybody's work commonly proves nobody's work, he advises Pharaoh
to appoint officers who should make it their business, and to select
some one person to preside in the affair, v. 33. Probably, if Joseph
had not advised this, it would not have been done; Pharaoh's
counsellors could no more improve the dream than his magicians
interpret it; therefore it is said of him (Ps. cv. 22) that he taught
the senators, wisdom. Hence we may justly infer with Solomon (Eccl. iv.
13), Better is a poor and a wise child than an old and foolish king.
II. The great honour that Pharaoh did to Joseph. 1. He gave him an
honourable testimony: He is a man in whom the Spirit of God is; and
this puts a great excellency upon any man; such men ought to be valued,
v. 38. He is a nonsuch for prudence: There is none so discreet and wise
as thou art, v. 39. Now he is abundantly recompensed for the disgrace
that had been done him; and his righteousness is as the morning-light,
Ps. xxxvii. 6. 2. He put him into an honourable office; not only
employed him to buy up corn, but made him prime-minister of state,
comptroller of the household--Thou shalt be over my house, chief
justice of the kingdom--according to thy word shall all my people be
ruled, or armed, as some read it, and then it bespeaks him general of
the forces. Him commission was very ample: I have set thee over all the
land of Egypt (v. 41); without thee shall no man lift up his hand or
foot (v. 44); all the affairs of the kingdom must pass through his
hand. Nay (v. 40), only in the throne will I be greater than thou.
Note, It is the wisdom of princes to prefer those, and the happiness of
people to have those preferred, to places of power and trust, in whom
the Spirit of God is. It is probable that there were those about the
court who opposed Joseph's preferment, which occasioned Pharaoh so
often to repeat the grant, and with that solemn sanction (v. 44), I am
Pharaoh. When the proposal was made that there should be a
corn-master-general nominated, it is said (v. 37), Pharaoh's servants
were all pleased with the proposal, each hoping for the place; but when
Pharaoh said to them, "Joseph shall be the man," we do not read that
they made him any answer, being uneasy at it, and acquiescing only
because they could not help it. Joseph had enemies, no doubt, archers
that shot at him, and hated him (ch. xlix. 23), as Daniel, ch. vi. 4.
3. He put upon him all the marks of honour imaginable, to recommend him
to the esteem and respect of the people as the king's favourite, and
one whom he delighted to honour. (1.) He gave him his own ring, as a
ratification of his commission, and in token of peculiar favour; or it
was like delivering him the great seal. (2.) He put fine clothes upon
him, instead of his prison garments. For those that are in kings'
palaces must wear soft clothing; he that, in the morning, was dragging
his fetters of iron, before night was adorned with a chain of gold.
(3.) He made him ride in the second chariot to his own, and ordered all
to do homage to him: "Bow the knee, as to Pharaoh himself." (4.) He
gave him a new name, to show his authority over him, and yet such a
name as bespoke the value he had for him, Zaphnath-paaneah--A revealer
of secrets. (5.) He married him honourably to a prince's daughter.
Where God had been liberal in giving wisdom and other merits, Pharaoh
was not sparing in conferring honours. Now this preferment of Joseph
was, [1.] An abundant recompense for his innocent and patient
suffering, a lasting instance of the equity and goodness of Providence,
and an encouragement to all good people to trust in a good God. [2.] It
was typical of the exaltation of Christ, that great revealer of secrets
(John i. 18), or, as some translate Joseph's new name, the Saviour of
the world. The brightest glories of the upper world are put upon him,
the highest trust is lodged in his hand, and all power is given to him
both in heaven and earth. He is gatherer, keeper, and disposer, of all
the stores of divine grace, and chief ruler of the kingdom of God among
men. The work of ministers is to cry before him, "Bow the knee; kiss
the Son."
The Famine in Egypt and Canaan. (b. c. 1706.)
46 And Joseph was thirty years old when he stood before Pharaoh king of
Egypt. And Joseph went out from the presence of Pharaoh, and went
throughout all the land of Egypt. 47 And in the seven plenteous years
the earth brought forth by handfuls. 48 And he gathered up all the
food of the seven years, which were in the land of Egypt, and laid up
the food in the cities: the food of the field, which was round about
every city, laid he up in the same. 49 And Joseph gathered corn as
the sand of the sea, very much, until he left numbering; for it was
without number. 50 And unto Joseph were born two sons before the
years of famine came, which Asenath the daughter of Poti-pherah priest
of On bare unto him. 51 And Joseph called the name of the firstborn
Manasseh: For God, said he, hath made me forget all my toil, and all my
father's house. 52 And the name of the second called he Ephraim: For
God hath caused me to be fruitful in the land of my affliction. 53
And the seven years of plenteousness, that was in the land of Egypt,
were ended. 54 And the seven years of dearth began to come, according
as Joseph had said: and the dearth was in all lands; but in all the
land of Egypt there was bread. 55 And when all the land of Egypt was
famished, the people cried to Pharaoh for bread: and Pharaoh said unto
all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And
the famine was over all the face of the earth: and Joseph opened all
the storehouses, and sold unto the Egyptians; and the famine waxed sore
in the land of Egypt. 57 And all countries came into Egypt to Joseph
for to buy corn; because that the famine was so sore in all lands.
Observe here, I. The building of Joseph's family in the birth of two
sons, Manasseh and Ephraim, v. 50-52. In the names he gave them, he
owned the divine Providence giving this happy turn to his affairs, 1.
He was made to forget his misery, Job xi. 16. We should bear our
afflictions when they are present as those that know not but Providence
may so outweigh them by after-comforts as that we may even forget them
when they are past. But could he be so unnatural as to forget all his
father's house? He means the unkindness he received from his brethren,
or perhaps the wealth and honour he expected from his father, with the
birthright. The robes he now wore made him forget the coat of divers
colours which he wore in his father's house. 2. He was made fruitful in
the land of his affliction. It had been the land of his affliction, and
in some sense it was still so, for it was not Canaan, the land of
promise. His distance from his father was still his affliction. Note,
Light is sometimes sown for the righteous in a barren and unlikely
soil; and yet if God sow it, and water it, it will come up again. The
afflictions of the saints promote their fruitfulness. Ephraim signifies
fruitfulness, and Manasseh forgetfulness, for these two often go
together; when Jeshurun waxed fat, he forgot God his Maker.
II. The accomplishment of Joseph's predictions. Pharaoh had great
confidence in the truth of them, perhaps finding in his own mind,
beyond what another person could, an exact correspondence between them
and his dreams, as between the key and the lock; and the event showed
that he was not deceived. The seven plenteous years came (v. 47), and,
at length, they were ended, v. 53. Note, We ought to foresee the
approaching period of the days both of our prosperity and of our
opportunity, and therefore must not be secure in the enjoyment of our
prosperity nor slothful in the improvement of our opportunity; years of
plenty will end, therefore, Whatever thy hand finds to do do it; and
gather in gathering time. The morning cometh and also the night (Isa.
xxi. 12), the plenty and also the famine. The seven years of dearth
began to come, v. 54. See what changes of condition we are liable to in
this world, and what need we have to be joyful in a day of prosperity
and in a day of adversity to consider, Eccl. vii. 14. This famine, it
seems, was not only in Egypt, but in other lands, in all lands, that
is, all the neighbouring countries; fruitful lands are soon turned into
barrenness for the iniquity of those that dwell therein, Ps. cvii. 34.
It is here said that in the land of Egypt there was bread, meaning
probably, not only that which Joseph had bought up for the king, but
that which private persons, by his example, and upon the public notice
of this prediction, as well as by the rules of common prudence, had
laid up.
III. The performance of Joseph's trust. He was found faithful to it, as
a steward ought to be. 1. He was diligent in laying up, while the
plenty lasted, v. 48, 49. He that thus gathers is a wise son. 2. He was
prudent and careful in giving out, when the famine came, and kept the
markets low by furnishing them at reasonable rates out of his stores.
The people in distress cried to Pharaoh, as that woman to the king of
Israel (2 Kings vi. 26), Help, my lord, O king: he sent them to his
treasurer, Go to Joseph. Thus God in the gospel directs those that
apply to him for mercy and grace to go to the Lord Jesus, in whom all
fulness dwells; and, What he saith to you, do. Joseph, no doubt, with
wisdom and justice fixed the price of the corn he sold, so that
Pharaoh, whose money had bought it up, might have a reasonable profit,
and yet the country might not be oppressed, nor advantage taken of
their prevailing necessity; while he that withholdest corn when it is
dear, in hopes it will yet grow dearer, though people perish for want
of it, has many a curse for so doing (and it is not a curse causeless),
blessings shall be upon the head of him that thus selleth it, Prov. xi.
26. And let the price be determined by that golden rule of justice, to
do as we would be done by.
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G E N E S I S
CHAP. XLII.
We had, in the foregoing chapter, the fulfilling of the dreams which
Joseph had interpreted: in this and the following chapters we have the
fulfilling of the dreams which Joseph himself had dreamed, that his
father's family should do homage to him. The story is very largely and
particularly related of what passed between Joseph and his brethren,
not only because it is an entertaining story, and probably was much
talked of, both among the Israelites and among the Egyptians, but
because it is very instructive, and it gave occasion for the removal of
Jacob's family into Egypt, on which so many great events afterwards
depended. We have, in this chapter, I. The humble application of
Jacob's sons to Joseph to buy corn, ver. 1-6. II. The fright Joseph put
them into, for their trial, ver. 7-20. III. The conviction they were
now under of their sin concerning Joseph long before, ver. 21-24. IV.
Their return to Canaan with corn, and the great distress their good
father was in upon hearing the account of their expedition, ver. 25,
&c.
Jacob Sends to Egypt to Buy Corn. (b. c. 1706.)
1 Now when Jacob saw that there was corn in Egypt, Jacob said unto his
sons, Why do ye look one upon another? 2 And he said, Behold, I have
heard that there is corn in Egypt: get you down thither, and buy for us
from thence; that we may live, and not die. 3 And Joseph's ten
brethren went down to buy corn in Egypt. 4 But Benjamin, Joseph's
brother, Jacob sent not with his brethren; for he said, Lest
peradventure mischief befal him. 5 And the sons of Israel came to buy
corn among those that came: for the famine was in the land of Canaan.
6 And Joseph was the governor over the land, and he it was that sold to
all the people of the land: and Joseph's brethren came, and bowed down
themselves before him with their faces to the earth.
Though Jacob's sons were all married, and had families of their own,
yet, it should seem, they were still incorporated in one society, under
the conduct and presidency of their father Jacob. We have here,
I. The orders he gave them to go and buy corn in Egypt, v. 1, 2.
Observe, 1. The famine was grievous in the land of Canaan. It is
observable that all the three patriarchs, to whom Canaan was the land
of promise, met with famine in that land, which was not only to try
their faith, whether they could trust God though he should slay them,
though he should starve them, but to teach them to seek the better
country, that is, the heavenly, Heb. xi. 14-16. We have need of
something to wean us from this world, and make us long for a better. 2.
Still, when there was famine in Canaan, there was corn in Egypt. Thus
Providence orders it, that one place should be a succour and supply to
another; for we are all brethren. The Egyptians, the seed of accursed
Ham, have plenty, when God's blessed Israel want: thus God, in
dispensing common favours, often crosses hands. Yet observe, The plenty
Egypt now had was owing, under God, to Joseph's prudence and care: if
his brethren had not sold him into Egypt, but respected him according
to his merits, who knows but he might have done the same thing for
Jacob's family which now he had done for Pharaoh, and the Egyptians
might then have come to them to buy corn? but those who drive away from
among them wise and good men know not what they do. 3. Jacob saw that
there was corn in Egypt; he saw the corn that his neighbours had bought
there and brought home. It is a spur to exertion to see where supplies
are to be had, and to see others supplied. Shall others get food for
their souls, and shall we starve while it is to be had? 4. He reproved
his sons for delaying to provide corn for their families. Why do you
look one upon another? Note, When we are in trouble and want, it is
folly for us to stand looking upon one another, that is, to stand
desponding and despairing, as if there were no hope, no help,--to stand
disputing either which shall have the honour of going first or which
shall have the safety of coming last,--to stand deliberating and
debating what we shall do, and doing nothing,--to stand dreaming under
a spirit of slumber, as if we had nothing to do, and to stand delaying,
as if we had time at command. Let it never be said, "We left that to be
done to-morrow which we could as well have done to-day." 5. He
quickened them to go to Egypt: Get you down thither. Masters of
families must not only pray for daily bread for their families, and
food convenient, but must lay out themselves with care and industry to
provide it.
II. Their obedience to these orders, v. 3. They went down to buy corn;
they did not send their servants, but very prudently went themselves,
to lay out their own money. Let none think themselves too great nor too
good to take pains. Masters of families should see with their own eyes,
and take heed of leaving too much to servants. Only Benjamin went not
with them, for he was his father's darling. To Egypt they came, among
others, and, having a considerable cargo of corn to buy, they were
brought before Joseph himself, who probably expected they would come;
and, according to the laws of courtesy, they bowed down themselves
before him, v. 6. Now their empty sheaves did obeisance to his full
one. Compare this with Isa. lx. 14 and Rev. iii. 9.
Joseph Speaks Roughly to His Brethren. (b. c. 1706.)
7 And Joseph saw his brethren, and he knew them, but made himself
strange unto them, and spake roughly unto them; and he said unto them,
Whence come ye? And they said, From the land of Canaan to buy food. 8
And Joseph knew his brethren, but they knew not him. 9 And Joseph
remembered the dreams which he dreamed of them, and said unto them, Ye
are spies; to see the nakedness of the land ye are come. 10 And they
said unto him, Nay, my lord, but to buy food are thy servants come.
11 We are all one man's sons; we are true men, thy servants are no
spies. 12 And he said unto them, Nay, but to see the nakedness of the
land ye are come. 13 And they said, Thy servants are twelve brethren,
the sons of one man in the land of Canaan; and, behold, the youngest is
this day with our father, and one is not. 14 And Joseph said unto
them, That is it that I spake unto you, saying, Ye are spies: 15
Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth
hence, except your youngest brother come hither. 16 Send one of you,
and let him fetch your brother, and ye shall be kept in prison, that
your words may be proved, whether there be any truth in you: or else by
the life of Pharaoh surely ye are spies. 17 And he put them all
together into ward three days. 18 And Joseph said unto them the third
day, This do, and live; for I fear God: 19 If ye be true men, let one
of your brethren be bound in the house of your prison: go ye, carry
corn for the famine of your houses: 20 But bring your youngest
brother unto me; so shall your words be verified, and ye shall not die.
And they did so.
We may well wonder that Joseph, during the twenty years that he had now
been in Egypt, especially during the last seven years that he had been
in power there, never sent to his father to acquaint him with his
circumstances; nay, it is strange that he who so often went throughout
all the land of Egypt (ch. xli. 45, 46) never made an excursion to
Canaan, to visit his aged father, when he was in the borders of Egypt,
that lay next to Canaan. Perhaps it would not have been above three or
four days' journey for him in his chariot. It is a probable conjecture
that his whole management of himself in this affair was by special
direction from Heaven, that the purpose of God concerning Jacob and his
family might be accomplished. When Joseph's brethren came, he knew them
by many a satisfactory token, but they knew not him, little thinking to
find him there, v. 8. He remembered the dreams (v. 9), but they had
forgotten them. The laying up of God's oracles in our hearts will be of
excellent use to us in all our conduct. Joseph had an eye to his
dreams, which he knew to be divine, in his carriage towards his
brethren, and aimed at the accomplishment of them and the bringing of
his brethren to repentance for their former sins; and both these points
were gained.
I. He showed himself very rigorous and harsh with them. The very manner
of his speaking, considering the post he was in, was enough to frighten
them; for he spoke roughly to them, v. 7. He charged them with bad
designs against the government (v. 9), treated them as dangerous
persons, saying, You are spies, and protesting by the life of Pharaoh
that they were so, v. 16. Some make this an oath, others make it no
more than a vehement asseveration, like that, as thy soul liveth;
however it was more than yea, yea, and nay, nay, and therefore came of
evil. Note, Bad words are soon learned by converse with those that use
them, but not so soon unlearned. Joseph, by being much at court, got
the courtier's oath, By the life of Pharaoh, perhaps designing hereby
to confirm his brethren in their belief that he was an Egyptian, and
not an Israelite. They knew this was not the language of a son of
Abraham. When Peter would prove himself no disciple of Christ, he
cursed and swore. Now why was Joseph thus hard upon his brethren? We
may be sure it was not from a spirit of revenge, that he might now
trample upon those who had formerly trampled upon him; he was not a man
of that temper. But, 1. It was to enrich his own dreams, and complete
the accomplishment of them. 2. It was to bring them to repentance. 3.
It was to get out of them an account of the state of their family,
which he longed to know: they would have discovered him if he had asked
as a friend, therefore he asks as a judge. Not seeing his brother
Benjamin with them, perhaps he began to suspect that they had made away
with him too, and therefore gives them occasion to speak of their
father and brother. Note, God in his providence sometimes seems harsh
with those he loves, and speaks roughly to those for whom yet he has
great mercy in store.
II. They, hereupon, were very submissive. They spoke to him with all
the respect imaginable: Nay, my lord (v. 10)--a great change since they
said, Behold, this dreamer comes. They very modestly deny the charge:
We are no spies. They tell him their business, that they came to buy
food, a justifiable errand, and the same that many strangers came to
Egypt upon at this time. They undertake to give a particular account of
themselves and their family (v. 13), and this was what they wanted.
III. He clapped them all up in prison for three days, v. 17. Thus God
deals with the souls he designs for special comfort and honour; he
first humbles them, and terrifies them, and brings them under a spirit
of bondage, and then binds up their wounds by the Spirit of adoption.
IV. He concluded with them, at last, that one of them should be left as
a hostage, and the rest should go home and fetch Benjamin. It was a
very encouraging word he said to them (v. 18): I fear God; as if he had
said, "You may assure yourselves I will do you no wrong; I dare not,
for I know that, high as I am, there is one higher than I." Note, With
those that fear God we have reason to expect fair dealing. The fear of
God will be a check upon those that are in power, to restrain them from
abusing their power to oppression and tyranny. Those that have no one
else to stand in awe of ought to stand in awe of their own consciences.
See Neh. v. 15, So did not I, because of the fear of God.
Reflections of Joseph's Brethren. (b. c. 1706.)
21 And they said one to another, We are verily guilty concerning our
brother, in that we saw the anguish of his soul, when he besought us,
and we would not hear; therefore is this distress come upon us. 22
And Reuben answered them, saying, Spake I not unto you, saying, Do not
sin against the child; and ye would not hear? therefore, behold, also
his blood is required. 23 And they knew not that Joseph understood
them; for he spake unto them by an interpreter. 24 And he turned
himself about from them, and wept; and returned to them again, and
communed with them, and took from them Simeon, and bound him before
their eyes. 25 Then Joseph commanded to fill their sacks with corn,
and to restore every man's money into his sack, and to give them
provision for the way: and thus did he unto them. 26 And they laded
their asses with the corn, and departed thence. 27 And as one of them
opened his sack to give his ass provender in the inn, he espied his
money; for, behold, it was in his sack's mouth. 28 And he said unto
his brethren, My money is restored; and, lo, it is even in my sack: and
their heart failed them, and they were afraid, saying one to another,
What is this that God hath done unto us?
Here is, I. The penitent reflection Joseph's brethren made upon the
wrong they had formerly done to him, v. 21. They talked the matter over
in the Hebrew tongue, not suspecting that Joseph, whom they took for a
native of Egypt, understood them, much less that he was the person they
spoke of.
1. They remembered with regret the barbarous cruelty wherewith they
persecuted him: We are verily guilty concerning our brother. We do not
read that they said this during their three days' imprisonment; but
now, when the matter had come to some issue and they saw themselves
still embarrassed, now they began to relent. Perhaps Joseph's mention
of the fear of God (v. 18) put them upon consideration and extorted
this reflection. Now see here, (1.) The office of conscience; it is a
remembrancer, to bring to mind things long since said and done, to show
us wherein we have erred, though it was long ago, as the reflection
here mentioned was above twenty years after the sin was committed. As
time will not wear out the guilt of sin, so it will not blot out the
records of conscience; when the guilt of this sin of Joseph's brethren
was fresh they made light of it, and sat down to eat bread; but now,
long afterwards, their consciences reminded them of it. (2.) The
benefit of affliction; they often prove the happy and effectual means
of awakening conscience, and bringing sin to our remembrance, Job xiii.
26. (3.) The evil of guilt concerning our brethren; of all their sins,
it was this that conscience now reproached them for. Whenever we think
we have wrong done us, we ought to remember the wrong we have done to
others, Eccl. vii. 21, 22.
2. Reuben alone remembered, with comfort, that he had been an advocate
for his brother, and had done what he could to prevent the mischief
they did him (v. 22): Spoke I not unto you, saying, Do not sin against
the child? Note, (1.) It is an aggravation of any sin that it was
committed against admonitions. (2.) When we come to share with others
in their calamities, it will be a comfort to us if we have the
testimony of our consciences for us that we did not share with them in
their iniquities, but, in our places, witnessed against them. This
shall be our rejoicing in the day of evil, and shall take out the
sting.
II. Joseph's tenderness towards them upon this occasion. He retired
from them to weep, v. 24. Though his reason directed that he should
still carry himself as a stranger to them, because they were not as yet
humbled enough, yet natural affection could not but work, for he was a
man of a tender spirit. This represents the tender mercies of our God
towards repenting sinners. See Jer. xxxi. 20, Since I spoke against him
I do earnestly remember him still. See Judg. x. 16.
III. The imprisonment of Simeon, v. 24. He chose him for the hostage
probably because he remembered him to have been his most bitter enemy,
or because he observed him now to be least humbled and concerned; he
bound him before their eyes to affect them all; or perhaps it is
intimated that, though he bound him with some severity before them, yet
afterwards, when they were gone, he took off his bonds.
IV. The dismission of the rest of them. They came for corn, and corn
they had; and not only so, but every man had his money restored in his
sack's mouth. Thus Christ, our Joseph, gives out supplies without money
and without price. Therefore the poor are invited to buy, Rev. iii. 17,
18. This put them into great consternation (v. 28): Their heart failed
them, and they were afraid, saying one to another, What is this that
God hath done to us?
1. It was really a merciful event; for I hope they had no wrong done to
them when they had their money given them back, but a kindness; yet
they were thus terrified by it. Note, (1.) Guilty consciences are apt
to take good providences in a bad sense, and to put wrong constructions
even upon those things that make for them. They flee when none pursues.
(2.) Wealth sometimes brings as much care along with it as want does,
and more too. If they had been robbed of their money, they could not
have been worse frightened than they were now when they found their
money in their sacks. Thus he whose ground brought forth plentifully
said, What shall I do? Luke xii. 17.
2. Yet in their circumstances it was very amazing. They knew that the
Egyptians abhorred a Hebrew (ch. xliii. 32), and therefore, since they
could not expect to receive any kindness from them, they concluded that
this was done with a design to pick a quarrel with them, and the rather
because the man, the lord of the land, had charged them as spies. Their
own consciences also were awake, and their sins set in order before
them; and this put them into confusion. Note, (1.) When men's spirits
are sinking every thing helps to sink them. (2.) When the events of
Providence concerning us are surprising it is good to enquire what it
is that God has done and is doing with us, and to consider the
operation of his hands.
The Report Made to Jacob. (b. c. 1706.)
29 And they came unto Jacob their father unto the land of Canaan, and
told him all that befell unto them; saying, 30 The man, who is the
lord of the land, spake roughly to us, and took us for spies of the
country. 31 And we said unto him, We are true men; we are no spies:
32 We be twelve brethren, sons of our father; one is not, and the
youngest is this day with our father in the land of Canaan. 33 And
the man, the lord of the country, said unto us, Hereby shall I know
that ye are true men; leave one of your brethren here with me, and take
food for the famine of your households, and be gone: 34 And bring
your youngest brother unto me: then shall I know that ye are no spies,
but that ye are true men: so will I deliver you your brother, and ye
shall traffic in the land. 35 And it came to pass as they emptied
their sacks, that, behold, every man's bundle of money was in his sack:
and when both they and their father saw the bundles of money, they were
afraid. 36 And Jacob their father said unto them, Me have ye bereaved
of my children: Joseph is not, and Simeon is not, and ye will take
Benjamin away: all these things are against me. 37 And Reuben spake
unto his father, saying, Slay my two sons, if I bring him not to thee:
deliver him into my hand, and I will bring him to thee again. 38 And
he said, My son shall not go down with you; for his brother is dead,
and he is left alone: if mischief befal him by the way in the which ye
go, then shall ye bring down my gray hairs with sorrow to the grave.
Here is, 1. The report which Jacob's sons made to their father of the
great distress they had been in in Egypt; how they had been suspected,
and threatened, and obliged to leave Simeon a prisoner there, till they
should bring Benjamin with them thither. Who would have thought of this
when they left home? When we go abroad we should consider how many sad
accidents, that we little think of, may befal us before we return home.
We know not what a day may bring forth; we ought therefore to be always
ready for the worst. 2. The deep impression this made upon the good
man. The very bundles of money which Joseph returned, in kindness to
his father, frightened him (v. 35); for he concluded it was done with
some mischievous design, or perhaps suspected his own sons to have
committed some offence, and so to have run themselves into a
præmunire--a penalty, which is intimated in what he says (v. 36): Me
have you bereaved. He seems to lay the fault upon them; knowing their
characters, he feared they had provoked the Egyptians, and perhaps
forcibly, or fraudulently, brought home their money. Jacob is here much
out of temper. (1.) He has very melancholy apprehensions concerning the
present state of his family: Joseph is not, and Simeon is not; whereas
Joseph was in honour and Simeon in the way to it. Note, We often
perplex ourselves with our own mistakes, even in matters of fact. True
griefs may arise from false intelligence and suppositions, 2 Sam. xiii.
31. Jacob gives up Joseph for gone, and Simeon and Benjamin as being in
danger; and he concludes, All these things are against me. It proved
otherwise, that all these were for him, were working together for his
good and the good of his family: yet here he thinks them all against
him. Note, Through our ignorance and mistake, and the weakness of our
faith, we often apprehend that to be against us which is really for us.
We are afflicted in body, estate, name, and relations; and we think all
these things are against us, whereas these are really working for us
the weight of glory. (2.) He is at present resolved that Benjamin shall
not go down. Reuben will undertake to bring him back in safety (v. 37),
not so much as putting in, If the Lord will, nor expecting the common
disasters of travellers; but he foolishly bids Jacob slay his two sons
(which, it is likely, he was very proud of) if he brought him not back;
as if the death of two grandsons could satisfy Jacob for the death of a
son. No, Jacob's present thoughts are, My son shall not go down with
you. He plainly intimates a distrust of them, remembering that he never
saw Joseph since he had been with them; therefore, "Benjamin shall not
go with you, by the way in which you go, for you will bring down my
gray hairs with sorrow to the grave." Note, It is bad with a family
when children conduct themselves so ill that their parents know not how
to trust them.
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G E N E S I S
CHAP. XLIII.
Here the story of Joseph's brethren is carried on, and very
particularly related. I. Their melancholy parting with their father
Jacob in Canaan, ver. 1-14. II. Their pleasant meeting with Joseph in
Egypt, ver. 15, &c. For on this occasion nothing occurs there but what
is agreeable and pleasant.
Jacob Unwilling to Part with Benjamin. (b. c. 1707.)
1 And the famine was sore in the land. 2 And it came to pass, when
they had eaten up the corn which they had brought out of Egypt, their
father said unto them, Go again, buy us a little food. 3 And Judah
spake unto him, saying, The man did solemnly protest unto us, saying,
Ye shall not see my face, except your brother be with you. 4 If thou
wilt send our brother with us, we will go down and buy thee food: 5
But if thou wilt not send him, we will not go down: for the man said
unto us, Ye shall not see my face, except your brother be with you. 6
And Israel said, Wherefore dealt ye so ill with me, as to tell the man
whether ye had yet a brother? 7 And they said, The man asked us
straitly of our state, and of our kindred, saying, Is your father yet
alive? have ye another brother? and we told him according to the tenor
of these words: could we certainly know that he would say, Bring your
brother down? 8 And Judah said unto Israel his father, Send the lad
with me, and we will arise and go; that we may live, and not die, both
we, and thou, and also our little ones. 9 I will be surety for him;
of my hand shalt thou require him: if I bring him not unto thee, and
set him before thee, then let me bear the blame for ever: 10 For
except we had lingered, surely now we had returned this second time.
Here, 1. Jacob urges his sons to go and buy more corn in Egypt, v. 1,
2. The famine continued; and the corn they had bought was all spent,
for it is meat that perisheth. Jacob, as a good master of a family, is
in care to provide for those of his own house food convenient; and
shall not God provide for his children, for the household of faith?
Jacob bids them go again and buy a little food; now, in time of
scarcity, a little must suffice, for nature is content with a little.
2. Judah urges him to consent that Benjamin should go down with them,
how much soever it went against his feelings and previous
determination. Note, It is not at all inconsistent with the honour and
duty which children owe their parents humbly and modestly to advise
them, and, as occasion is, to reason with them. Plead with your mother,
plead, Hos. ii. 2. (1.) He insists upon the absolute necessity they
were under of bringing Benjamin with them, of which he, who was a
witness to all that had passed in Egypt, was a more competent judge
than Jacob could be. Joseph's protestation (v. 3) may be alluded to to
show upon what terms we must draw nigh to God; unless we bring Christ
along with us in the arms of our faith, we cannot see the face of God
with comfort. (2.) He engages to take all possible care of him, and to
do his utmost for his safety, v. 8, 9. Judah's conscience had lately
smitten him for what he had done a great while ago against Joseph (ch.
xlii. 21); and, as an evidence of the truth of his repentance, he is
ready to undertake, as far as a man could do it, for Benjamin's
security. He will not only not wrong him, but will do all he can to
protect him. This is restitution, as far as the case will admit; when
he knew not how he could restore Joseph, he would make some amends for
the irreparable injury he had done him by doubling his care concerning
Benjamin.
Joseph's Brethren Again Sent to Egypt. (b. c. 1707.)
11 And their father Israel said unto them, If it must be so now, do
this; take of the best fruits in the land in your vessels, and carry
down the man a present, a little balm, and a little honey, spices, and
myrrh, nuts, and almonds: 12 And take double money in your hand; and
the money that was brought again in the mouth of your sacks, carry it
again in your hand; peradventure it was an oversight: 13 Take also
your brother, and arise, go again unto the man: 14 And God Almighty
give you mercy before the man, that he may send away your other
brother, and Benjamin. If I be bereaved of my children, I am bereaved.
Observe here, I. Jacob's persuasibleness. He would be ruled by reason,
though they were his inferiors that urged it. He saw the necessity of
the case; and, since there was no remedy, he consented to yield to the
necessity (v. 11): "If it must be so now, take your brother. If no corn
can be had but upon those terms, we may as well expose him to the
perils of the journey as suffer ourselves and families, and Benjamin
amongst the rest, to perish for want of bread." Skin for skin, and all
that a man has, even a Benjamin, the dearest of all, will he give for
his life. No death so dreadful as that by famine, Lam. iv. 9. Jacob had
said (ch. xlii. 38), My son shall not go down; but now he is
over-persuaded to consent. Note, It is no fault, but our wisdom and
duty, to alter our purposes and resolutions when there is a good reason
for our so doing. Constancy is a virtue, but obstinacy is not. It is
God's prerogative not to repent, and to make unchangeable resolves.
II. Jacob's prudence and justice, which appeared in three things:--1.
He sent back the money which they had found in the sacks' mouths, with
this discreet construction of it, Peradventure it was an oversight.
Note, Honesty obliges us to make restitution, not only of that which
comes to us by our own fault, but of that which comes to us by the
mistakes of others. Though we get it by oversight, if we keep it when
the oversight is discovered, it is kept by deceit. In the stating of
accounts, errors must be excepted, even those that make for us as well
as those that make against us. Jacob's words furnish us with a
favourable construction to put upon that which we are tempted to resent
as an injury and affront; pass it by, and say, Peradventure it was an
oversight. 2. He sent double money, as much again as they took the time
before, upon supposition that the price of corn might have risen,--or
that if it should be insisted upon they might pay a ransom for Simeon,
or his prison-fees,--or to show a generous spirit, that they might be
the more likely to find generous treatment with the man, the lord of
the land. 3. He sent a present of such things as the land afforded, and
as were scarce in Egypt--balm and honey, &c. (v. 11), the commodities
that Canaan exported, ch. xxxvii. 25. Note, (1.) Providence dispenses
its gifts variously. Some countries produce one commodity, others
another, that commerce may be preserved. (2.) Honey and spice will
never make up the want of bread-corn. The famine was sore in Canaan,
and yet they had balm and myrrh, &c. We may live well enough upon plain
food without dainties; but we cannot live upon dainties without plain
food. Let us thank God that that which is most needful and useful is
generally most cheap and common. (3.) A gift in secret pacifies wrath,
Prov. xxi. 14. Jacob's sons were unjustly accused as spies, yet Jacob
was willing to be at the expense of a present, to pacify the accuser.
Sometimes we must not think it too much to buy peace even where we may
justly demand it, and insist upon it as our right.
III. Jacob's piety appearing in his prayer: God Almighty give you mercy
before the man! v. 14. Jacob had formerly turned an angry brother into
a kind one with a present and a prayer; and here he betakes himself to
the same tried method, and it sped well. Note, Those that would find
mercy with men must seek it of God, who has all hearts in his hands,
and turns them as he pleases.
IV. Jacob's patience. He concludes all with this: "If I be bereaved of
my children, I am bereaved; If I must part with them thus one after
another, I must acquiesce, and say, The will of the Lord be done."
Note, It is our wisdom to reconcile ourselves to the sorest
afflictions, and make the best of them; for there is nothing got by
striving with our Maker, 2 Sam. xv. 25, 26.
Joseph Entertains His Brethren. (b. c. 1707.)
15 And the men took that present, and they took double money in their
hand, and Benjamin; and rose up, and went down to Egypt, and stood
before Joseph. 16 And when Joseph saw Benjamin with them, he said to
the ruler of his house, Bring these men home, and slay, and make ready;
for these men shall dine with me at noon. 17 And the man did as
Joseph bade; and the man brought the men into Joseph's house. 18 And
the men were afraid, because they were brought into Joseph's house; and
they said, Because of the money that was returned in our sacks at the
first time are we brought in; that he may seek occasion against us, and
fall upon us, and take us for bondmen, and our asses. 19 And they
came near to the steward of Joseph's house, and they communed with him
at the door of the house, 20 And said, O sir, we came indeed down at
the first time to buy food: 21 And it came to pass, when we came to
the inn, that we opened our sacks, and, behold, every man's money was
in the mouth of his sack, our money in full weight: and we have brought
it again in our hand. 22 And other money have we brought down in our
hands to buy food: we cannot tell who put our money in our sacks. 23
And he said, Peace be to you, fear not: your God, and the God of your
father, hath given you treasure in your sacks: I had your money. And he
brought Simeon out unto them. 24 And the man brought the men into
Joseph's house, and gave them water, and they washed their feet; and he
gave their asses provender. 25 And they made ready the present
against Joseph came at noon: for they heard that they should eat bread
there.
Jacob's sons, having got leave to take Benjamin with them, were
observant of the orders their father had given them, and went down the
second time into Egypt to buy corn. If we should ever know what a
famine of the word means, let us not think it much to travel as far for
spiritual food as they did for corporal food. Now here we have an
account of what passed between them and Joseph's steward, who, some
conjecture, was in the secret, and knew them to be Joseph's brethren,
and helped to humour the thing; I rather think not, because no man was
permitted to be present when Joseph afterwards made himself known to
them, ch. xlv. 1. Observe, 1. Joseph's steward has orders from his
master (who was busy selling corn, and receiving money) to take them to
his house, and make ready for their entertainment. Though Joseph saw
Benjamin there, he would not leave his work at working-time, nor trust
another with it. Note, Business must take place of civility in its
season. Our needful employments must not be neglected, no, not to pay
respect to our friends. 2. Even this frightened them: They were afraid,
because they were brought into Joseph's house, v. 18. The just
challenges of their own consciences, and Joseph's violent suspicions of
them, forbade them to expect any favour, and suggested to them that
this was done with a bad design upon them. Note, Those that are guilty
and timorous are apt to make the worst of every thing. Now they thought
they should be reckoned with about the money in the sacks' mouths, and
should be charged as cheats, and men not fit to be dealt with, who had
taken advantage of the hurry of the market to carry off their corn
unpaid for. They therefore laid the case before the steward, that he,
being apprized of it, might stand between them and danger; and, as a
substantial proof of their honesty, before they were charged with
taking back their money they produced it. Note, Integrity and
uprightness will preserve us, and will clear themselves as the light of
the morning. 3. The steward encouraged them (v. 23): Peace be to you,
fear not; though he knew not what his master drove at, yet he was aware
these were men whom he meant no harm to, while he thus amused them; and
therefore he directs them to look at the divine Providence in the
return of their money: Your God, and the God of your father, has given
you treasure in your sacks. Observe, (1.) Hereby he shows that he had
no suspicion at all of dishonesty in them: for of what we get by deceit
we cannot say, "God gives it to us." (2.) Hereby he silences their
further enquiry about it. "Ask not how it came thither; Providence
brought it to you, and let that satisfy you." (3.) It appears by what
he said that, by his good master's instructions, he was brought to the
knowledge of the true God, the God of the Hebrews. It may justly be
expected that those who are servants in religious families should take
all fit occasions to speak of God and his providence with reverence and
seriousness. (4.) He directs them to look up to God, and acknowledge
his providence in the good bargain they had. We must own ourselves
indebted to God, as our God and the God of our fathers (a God in
covenant with us and them) for all our successes and advantages, and
the kindnesses of our friends; for every creature is that to us, and no
more, which God makes it to be. The steward encouraged them, not only
in words but in deeds; for he made very much of them till his master
came, v. 24.
26 And when Joseph came home, they brought him the present which was in
their hand into the house, and bowed themselves to him to the earth.
27 And he asked them of their welfare, and said, Is your father well,
the old man of whom ye spake? Is he yet alive? 28 And they answered,
Thy servant our father is in good health, he is yet alive. And they
bowed down their heads, and made obeisance. 29 And he lifted up his
eyes, and saw his brother Benjamin, his mother's son, and said, Is this
your younger brother, of whom ye spake unto me? And he said, God be
gracious unto thee, my son. 30 And Joseph made haste; for his bowels
did yearn upon his brother: and he sought where to weep; and he entered
into his chamber, and wept there. 31 And he washed his face, and went
out, and refrained himself, and said, Set on bread. 32 And they set
on for him by himself, and for them by themselves, and for the
Egyptians, which did eat with him, by themselves: because the Egyptians
might not eat bread with the Hebrews; for that is an abomination unto
the Egyptians. 33 And they sat before him, the firstborn according to
his birthright, and the youngest according to his youth: and the men
marvelled one at another. 34 And he took and sent messes unto them
from before him: but Benjamin's mess was five times so much as any of
theirs. And they drank, and were merry with him.
Here is, I. The great respect that Joseph's brethren paid to him. When
they brought him the present, they bowed themselves before him (v. 26);
and again, when they gave him an account of their father's health, they
made obeisance, and called him, Thy servant our father, v. 28. Thus
were Joseph's dreams fulfilled more and more: and even the father, by
the sons, bowed before him, according to the dream, ch. xxxvii. 10.
Probably Jacob had directed them, if they had occasion to speak of him
to the man, the lord of the land, to call him his servant.
II. The great kindness that Joseph showed to them, while they little
thought it was a brotherly kindness. Here is,
1. His kind enquiry concerning Jacob: Is he yet alive?--a very fit
question to be asked concerning any, especially concerning old people;
for we are dying daily: it is strange that we are yet alive. Jacob had
said many years before, I will go to the grave to my son; but he is yet
alive: we must not die when we will.
2. The kind notice he took of Benjamin, his own brother. (1.) He put up
a prayer for him: God be gracious unto thee, my son, v. 29. Joseph's
favour, though he was the lord of the land, would do him little good,
unless God were gracious to him. Many seek the ruler's favour, but
Joseph directs him to seek the favour of the ruler of rulers. (2.) He
shed some tears for him, v. 30. His natural affection to his brother,
his joy to see him, his concern at seeing him and the rest of them in
distress for bread, and the remembrance of his own griefs since he last
saw him, produced a great agitation in him, which perhaps was the more
uneasy because he endeavoured to stifle and suppress it; but he was
forced to retire into his closet, there to give vent to his feeling by
tears. Note, [1.] Tears of tenderness and affection are no
disparagement at all, even to great and wise men. [2.] Gracious weepers
should not proclaim their tears. My soul shall weep in secret, says the
prophet, Jer. xiii. 17. Peter went out and wept bitterly. See Matt.
xxvi. 75.
3. His kind entertainment of them all. When his weeping had subsided so
that he could refrain himself, he sat down to dinner with them, treated
them nobly, and yet contrived every thing to amuse them.
(1.) He ordered three tables to be spread, one for his brethren,
another for the Egyptians that dined with him (for so different were
their customs that they did not care to eat together), another for
himself, who durst not own himself a Hebrew, and yet would not sit with
the Egyptians. See here an instance, [1.] Of hospitality and good
house-keeping, which are very commendable, according as the ability is.
[2.] Of compliance with people's humours, even whimsical ones, as
bishop Patrick calls this of the Egyptians not eating with the Hebrews.
Though Joseph was the lord of the land, and orders were given that all
people should obey him, yet he would not force the Egyptians to eat
with the Hebrews, against their minds, but let them enjoy their
humours. Spirits truly generous hate to impose. [3.] Of the early
distance between Jews and Gentiles; one table would not hold them.
(2.) He placed his brethren according to their seniority (v. 33), as if
he could certainly divine. Some think they placed themselves so,
according to their custom; but, if so, I see not why such particular
notice is taken of it, especially as a thing they marvelled at.
(3.) He gave them a very plentiful entertainment, sent messes to them
from his own table, v. 34. This was the more generous in him, and the
more obliging to them, because of the present scarcity of provisions.
In a day of famine, it is enough to be fed; but here they were feasted.
Perhaps they had not had such a good dinner for many months. It is
said, They drank and were merry; their cares and fears were now over,
and they ate their bread with joy, concluding they were now upon good
terms with the man, the lord of the land. If God accept our works, our
present, we have reason to be cheerful. Yet when we sit, as they here
did, to eat with a ruler, we should consider what is before us, and not
indulge our appetite, nor be desirous of dainties, Prov. xxiii. 1-3.
Joseph gave them to understand that Benjamin was his favourite; for his
mess was five times as much as any of theirs, not as if he would have
him eat so much more than the rest, for then he must eat more than
would do him good (and it is no act of friendship, but rather an injury
and unkindness, to press any either to eat or drink to excess), but
thus he would testify his particular respect for him, that he might try
whether his brethren would envy Benjamin his larger messes, as formerly
they had envied himself his finer coat. And it must be our rule, in
such cases, to be content with what we have, and not to grieve at what
others have.
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G E N E S I S
CHAP. XLIV.
Joseph, having entertained his brethren, dismissed them; but here we
have them brought back in a greater fright than any they had been in
yet. Observe, I. What method he took both to humble them further and
also to try their affection to his brother Benjamin, by which he would
be able to judge of the sincerity of their repentance for what they had
done against himself, of which he was desirous to be satisfied before
he manifested his reconciliation to them. This he contrived to do by
bringing Benjamin into distress, ver. 1-17. II. The good success of the
experiment; he found them all heartily concerned, and Judah
particularly, both for the safety of Benjamin and for the comfort of
their aged father, ver. 18, &c.
Joseph's Policy. (b. c. 1707.)
1 And he commanded the steward of his house, saying, Fill the men's
sacks with food, as much as they can carry, and put every man's money
in his sack's mouth. 2 And put my cup, the silver cup, in the sack's
mouth of the youngest, and his corn money. And he did according to the
word that Joseph had spoken. 3 As soon as the morning was light, the
men were sent away, they and their asses. 4 And when they were gone
out of the city, and not yet far off, Joseph said unto his steward, Up,
follow after the men; and when thou dost overtake them, say unto them,
Wherefore have ye rewarded evil for good? 5 Is not this it in which
my lord drinketh, and whereby indeed he divineth? ye have done evil in
so doing. 6 And he overtook them, and he spake unto them these same
words. 7 And they said unto him, Wherefore saith my lord these words?
God forbid that thy servants should do according to this thing: 8
Behold, the money, which we found in our sacks' mouths, we brought
again unto thee out of the land of Canaan: how then should we steal out
of thy lord's house silver or gold? 9 With whomsoever of thy servants
it be found, both let him die, and we also will be my lord's bondmen.
10 And he said, Now also let it be according unto your words: he with
whom it is found shall be my servant; and ye shall be blameless. 11
Then they speedily took down every man his sack to the ground, and
opened every man his sack. 12 And he searched, and began at the
eldest, and left at the youngest: and the cup was found in Benjamin's
sack. 13 Then they rent their clothes, and laded every man his ass,
and returned to the city. 14 And Judah and his brethren came to
Joseph's house; for he was yet there: and they fell before him on the
ground. 15 And Joseph said unto them, What deed is this that ye have
done? wot ye not that such a man as I can certainly divine? 16 And
Judah said, What shall we say unto my lord? what shall we speak? or how
shall we clear ourselves? God hath found out the iniquity of thy
servants: behold, we are my lord's servants, both we, and he also with
whom the cup is found. 17 And he said, God forbid that I should do
so: but the man in whose hand the cup is found, he shall be my servant;
and as for you, get you up in peace unto your father.
Joseph heaps further kindnesses upon his brethren, fills their sacks,
returns their money, and sends them away full of gladness; but he also
exercises them with further trials. Our God thus humbles those whom he
loves and loads with benefits. Joseph ordered his steward to put a fine
silver cup which he had (and which, it is likely, was used at his table
when they dined with him) into Benjamin's sack's mouth, that it might
seem as if he had stolen it from the table, and put it here himself,
after his corn was delivered to him. If Benjamin had stolen it, it had
been the basest piece of dishonesty and ingratitude that could be and
if Joseph, by ordering it to be there, had designed really to take
advantage against him, it had been in him most horrid cruelty and
oppression; but it proved, in the issue, that there was no harm done,
nor any designed, on either side. Observe,
I. How the pretended criminals were pursued and arrested, on suspicion
of having stolen a silver cup. The steward charged them with
ingratitude--rewarding evil for good; and with folly, in taking away a
cup of daily use, and which therefore would soon be missed, and
diligent search made for it; for so it may be read: Is not this it in
which my lord drinketh (as having a particular fondness for it), and
for which he would search thoroughly? v. 5. Or, "By which, leaving it
carelessly at your table, he would make trial whether you were honest
men or no."
II. How they pleaded for themselves. They solemnly protested their
innocence, and detestation of so base a thing (v. 7), urged it as an
instance of their honesty that they had brought their money back (v.
8), and offered to submit to the severest punishment if they should be
found guilty, v. 9, 10.
III. How the theft was fastened upon Benjamin. In his sack the cup was
found to whom Joseph had been particularly kind. Benjamin, no doubt,
was ready to deny, upon oath, the taking of the cup, and we may suppose
him as little liable to suspicion as any of them; but it is in vain to
confront such notorious evidence: the cup is found in his custody; they
dare not arraign Joseph's justice, nor so much as suggest that perhaps
he that had put their money in their sacks' mouths had put the cup
there; but they throw themselves upon Joseph's mercy. And,
IV. Here is their humble submission, v. 16. 1. They acknowledge the
righteousness of God: God hath found out the iniquity of thy servants,
perhaps referring to the injury they had formerly done to Joseph, for
which they thought God was now reckoning with them. Note, Even in those
afflictions wherein we apprehend ourselves wronged by men yet we must
own that God is righteous, and finds out our iniquity. 2. They
surrender themselves prisoners to Joseph: We are my lord's servants.
Now Joseph's dreams were accomplished to the utmost. Their bowing so
often, and doing homage, might be looked upon but as a compliment, and
no more than what other strangers did; but the construction they
themselves, in their pride, had put upon his dreams was, Shalt though
have dominion over us? (ch. xxxvii. 8), and in this sense it is now at
length fulfilled,; they own themselves his vassals. Since they did
invidiously so understand it, so it shall be fulfilled in them.
V. Joseph, with an air of justice, gives sentence that Benjamin only
should be kept in bondage, and the rest should be dismissed; for why
should any suffer but the guilty? Perhaps Joseph intended hereby to try
Benjamin's temper, whether he could bear such a hardship as this with
the calmness and composure of mind that became a wise and good man: in
short, whether he was indeed his own brother, in spirit as well as
blood; for Joseph himself had been falsely accused, and had suffered
hard things in consequence, and yet kept possession of his own soul.
However, it is plain he intended hereby to try the affection of his
brethren to Benjamin and to their father. If they had gone away
contentedly, and left Benjamin in bonds, no doubt Joseph would soon
have released and promoted him, and sent notice to Jacob, and would
have left the rest of his brethren justly to suffer for their
hard-heartedness; but they proved to be better affected to Benjamin
than he feared. Note, We cannot judge what men are by what they have
been formerly, nor what they will do by what they have done: age and
experience may make men wiser and better. Those that had sold Joseph
would not now abandon Benjamin. The worst may mend in time.
Judah's Appeal on Behalf of Benjamin. (b. c. 1707.)
18 Then Judah came near unto him, and said, Oh my lord, let thy
servant, I pray thee, speak a word in my lord's ears, and let not thine
anger burn against thy servant: for thou art even as Pharaoh. 19 My
lord asked his servants, saying, Have ye a father, or a brother? 20
And we said unto my lord, We have a father, an old man, and a child of
his old age, a little one; and his brother is dead, and he alone is
left of his mother, and his father loveth him. 21 And thou saidst
unto thy servants, Bring him down unto me, that I may set mine eyes
upon him. 22 And we said unto my lord, The lad cannot leave his
father: for if he should leave his father, his father would die. 23
And thou saidst unto thy servants, Except your youngest brother come
down with you, ye shall see my face no more. 24 And it came to pass
when we came up unto thy servant my father, we told him the words of my
lord. 25 And our father said, Go again, and buy us a little food.
26 And we said, We cannot go down: if our youngest brother be with us,
then will we go down: for we may not see the man's face, except our
youngest brother be with us. 27 And thy servant my father said unto
us, Ye know that my wife bare me two sons: 28 And the one went out
from me, and I said, Surely he is torn in pieces; and I saw him not
since: 29 And if ye take this also from me, and mischief befall him,
ye shall bring down my gray hairs with sorrow to the grave. 30 Now
therefore when I come to thy servant my father, and the lad be not with
us; seeing that his life is bound up in the lad's life; 31 It shall
come to pass, when he seeth that the lad is not with us, that he will
die: and thy servants shall bring down the gray hairs of thy servant
our father with sorrow to the grave. 32 For thy servant became surety
for the lad unto my father, saying, If I bring him not unto thee, then
I shall bear the blame to my father for ever. 33 Now therefore, I
pray thee, let thy servant abide instead of the lad a bondman to my
lord; and let the lad go up with his brethren. 34 For how shall I go
up to my father, and the lad be not with me? lest peradventure I see
the evil that shall come on my father.
We have here a most ingenious and pathetic speech which Judah made to
Joseph on Benjamin's behalf, to obtain his discharge from the sentence
passed upon him. Perhaps Judah was a better friend to Benjamin than the
rest were, and more solicitous to bring him off; or he thought himself
under greater obligations to attempt it than the rest, because he had
passed his word to his father for his safe return; or the rest chose
him for their spokesman, because he was a man of better sense, and
better spirit, and had a greater command of language than any of them.
His address, as it is here recorded, is so very natural and so
expressive of his present feelings that we cannot but suppose Moses,
who wrote it so long after, to have written it under the special
direction of him that made man's mouth.
I. A great deal of unaffected art, and unstudied unforced rhetoric,
there is in this speech. 1. He addresses himself to Joseph with a great
deal of respect and deference, calls him his lord, himself and his
brethren his servants, begs his patient hearing, and ascribes sovereign
authority to him: "Thou art even as Pharaoh, one whose favour we desire
and whose wrath we dread as we do Pharaoh's." Religion does not destroy
good manners, and it is prudence to speak respectfully to those at
whose mercy we lie: titles of honour to those that are entitled to them
are not flattering titles. 2. He represented Benjamin as one well
worthy of his compassionate consideration (v. 20); he was a little one,
compared with the rest of them; the youngest, not acquainted with the
world, nor ever inured to hardship, having always been brought up
tenderly with his father. It made the case the more pitiable that he
alone was left of his mother, and his brother was dead, namely, Joseph.
Little did Judah think what a tender point he touched upon now. Judah
knew that Joseph was sold, and therefore had reason enough to think
that he was alive; at least he could not be sure that he was dead: but
they had made their father believe he was dead; and now they had told
that lie so long that they had forgotten the truth, and begun to
believe the lie themselves. 3. He urged it very closely that Joseph had
himself constrained them to bring Benjamin with them, had expressed a
desire to see him (v. 21), and had forbidden them his presence unless
they brought Benjamin with them (v. 23, 26), all which intimated that
he designed him some kindness; and must he be brought with so much
difficulty to the preferment of a perpetual slavery? Was he not brought
to Egypt, in obedience, purely in obedience, to the command of Joseph?
and would he not show him some mercy? Some observe that Jacob's sons,
in reasoning with their father, had said, We will not go down unless
Benjamin go with us (ch. xliii. 5); but that when Judah comes to relate
the story he expresses it more decently: "We cannot go down with any
expectation to speed well." Indecent words spoken in haste to our
superiors should be recalled and amended. 4. The great argument he
insisted upon was the insupportable grief it would be to his aged
father if Benjamin should be left behind in servitude: His father
loveth him, v. 20. This they had pleaded against Joseph's insisting on
his coming down (v. 22): "If he should leave his father, his father
would die; much more if now he be left behind, never more to return to
him." This the old man, of whom they spoke, had pleaded against his
going down: If mischief befal him, you shall bring down my gray hairs,
that crown of glory, with sorrow to the grave, v. 29. This therefore
Judah presses with a great deal of earnestness: "His life is bound up
in the lad's life (v. 30); when he sees that the lad is not with us, he
will faint away, and die immediately (v. 31), or will abandon himself
to such a degree of sorrow as will, in a few days, make an end of him."
And, lastly, Judah pleads that, for his part, he could not bear to see
this: Let me not see the evil that shall come on my father, v. 34.
Note, It is the duty of children to be very tender of their parents'
comfort, and to be afraid of every thing that may be an occasion of
grief to them. Thus the love that descended first must again ascend,
and something must be done towards a recompense for their care. 5.
Judah, in honour to the justice of Joseph's sentence, and to show his
sincerity in this plea, offers himself to become a bondsman instead of
Benjamin, v. 33. Thus the law would be satisfied; Joseph would be no
loser (for we may suppose Judah a more able-bodied man than Benjamin,
and fitter for service); and Jacob would better bear the loss of him
than of Benjamin. Now, so far was he from grieving at his father's
particular fondness for Benjamin, that he was himself willing to be a
bondman to indulge it.
Now, had Joseph been, as Judah supposed him, an utter stranger to the
family, yet even common humanity could not but be wrought upon by such
powerful reasonings as these; for nothing could be said more moving,
more tender; it was enough to melt a heart of stone. But to Joseph, who
was nearer akin to Benjamin than Judah himself was, and who, at this
time, felt a greater affection both for him and his aged father than
Judah did, nothing could be more pleasingly nor more happily said.
Neither Jacob nor Benjamin needed an intercessor with Joseph; for he
himself loved them.
II. Upon the whole matter let us take notice, 1. How prudently Judah
suppressed all mention of the crime that was charged upon Benjamin. Had
he said any thing by way of acknowledgment of it, he would have
reflected on Benjamin's honesty, and seemed too forward to suspect
that; had he said any thing by way of denial of it, he would have
reflected on Joseph's justice, and the sentence he had passed:
therefore he wholly waives that head, and appeals to Joseph's pity.
Compare with this that of Job, in humbling himself before God (Job ix.
15), Though I were righteous, yet would I not answer; I would not
argue, but petition; I would make supplication to my Judge. 2. What
good reason dying Jacob had to say, Judah, thou art he whom thy
brethren shall praise (ch. xlix. 8), for he excelled them all in
boldness, wisdom, eloquence, and especially tenderness for their father
and family. 3. Judah's faithful adherence to Benjamin, now in his
distress, was recompensed long after by the constant adherence of the
tribe of Benjamin to the tribe of Judah, when all the other ten tribes
deserted it. 4. How fitly does the apostle, when he is discoursing of
the mediation of Christ, observe, that our Lord sprang out of Judah
(Heb. vii. 14); for, like his father Judah, he not only made
intercession for the transgressors, but he became a surety for them, as
it follows there (v. 22), testifying therein a very tender concern both
for his father and for his brethren.
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G E N E S I S
CHAP. XLV.
It is a pity that this chapter and the foregoing should be parted, and
read asunder. There we had Judah's intercession for Benjamin, with
which, we may suppose, the rest of his brethren signified their
concurrence; Joseph let him go on without interruption, heard all he
had to say, and then answered it all in one word, "I am Joseph." Now he
found his brethren humbled for their sins, mindful of himself (for
Judah had mentioned him twice in his speech), respectful to their
father, and very tender of their brother Benjamin; now they were ripe
for the comfort he designed them, by making himself known to them, the
story of which we have in this chapter. It was to Joseph's brethren as
clear shining after rain, nay, it was to them as life from the dead.
Here is, I. Joseph's discovery of himself to his brethren, and his
discourse with them upon that occasion, ver. 1-15. II. The orders
Pharaoh, hereupon, gave to fetch Jacob and his family down to Egypt,
and Joseph's despatch of his brethren, accordingly, back to his father
with those orders, ver. 16-24. III. The joyful tidings of this brought
to Jacob, ver. 25, &c.
Joseph Discovers Himself to His Brethren. (b. c. 1707.)
1 Then Joseph could not refrain himself before all them that stood by
him; and he cried, Cause every man to go out from me. And there stood
no man with him, while Joseph made himself known unto his brethren. 2
And he wept aloud: and the Egyptians and the house of Pharaoh heard.
3 And Joseph said unto his brethren, I am Joseph; doth my father yet
live? And his brethren could not answer him; for they were troubled at
his presence. 4 And Joseph said unto his brethren, Come near to me, I
pray you. And they came near. And he said, I am Joseph your brother,
whom ye sold into Egypt. 5 Now therefore be not grieved, nor angry
with yourselves, that ye sold me hither: for God did send me before you
to preserve life. 6 For these two years hath the famine been in the
land: and yet there are five years, in the which there shall neither be
earing nor harvest. 7 And God sent me before you to preserve you a
posterity in the earth, and to save your lives by a great deliverance.
8 So now it was not you that sent me hither, but God: and he hath
made me a father to Pharaoh, and lord of all his house, and a ruler
throughout all the land of Egypt. 9 Haste ye, and go up to my father,
and say unto him, Thus saith thy son Joseph, God hath made me lord of
all Egypt: come down unto me, tarry not: 10 And thou shalt dwell in
the land of Goshen, and thou shalt be near unto me, thou, and thy
children, and thy children's children, and thy flocks, and thy herds,
and all that thou hast: 11 And there will I nourish thee; for yet
there are five years of famine; lest thou, and thy household, and all
that thou hast, come to poverty. 12 And, behold, your eyes see, and
the eyes of my brother Benjamin, that it is my mouth that speaketh unto
you. 13 And ye shall tell my father of all my glory in Egypt, and of
all that ye have seen; and ye shall haste and bring down my father
hither. 14 And he fell upon his brother Benjamin's neck, and wept;
and Benjamin wept upon his neck. 15 Moreover he kissed all his
brethren, and wept upon them: and after that his brethren talked with
him.
Judah and his brethren were waiting for an answer, and could not but be
amazed to discover, instead of the gravity of a judge, the natural
affection of a father or brother.
I. Joseph ordered all his attendants to withdraw, v. 1. The private
conversations of friends are the most free. When Joseph would put on
love he puts off state, and it was not fit his servants should be
witnesses of this. Thus Christ graciously manifests himself and his
loving-kindness to his people, out of the sight and hearing of the
world.
II. Tears were the preface or introduction to his discourse, v. 2. He
had dammed up this stream a great while, and with much ado: but now it
swelled so high that he could no longer contain, but he wept aloud, so
that those whom he had forbidden to see him could not but hear him.
These were tears of tenderness and strong affection, and with these he
threw off that austerity with which he had hitherto carried himself
towards his brethren; for he could bear it no longer. This represents
the divine compassion towards returning penitents, as much as that of
the father of the prodigal, Luke xv. 20; Hos. xiv. 8, 9.
III. He very abruptly (as one uneasy till it was out) tells them who he
was: I am Joseph. They knew him only by his Egyptian name,
Zaphnath-paaneah, his Hebrew name being lost and forgotten in Egypt;
but now he teaches them to call him by that: I am Joseph; nay, that
they might not suspect it was another of the same name, he explains
himself (v. 4): I am Joseph, your brother. This would both humble them
yet more for their sin in selling him, and would encourage them to hope
for kind treatment. Thus when Christ would convince Paul he said, I am
Jesus; and when he would comfort his disciples he said, It is I, be not
afraid. This word, at first, startled Joseph's brethren; they started
back through fear, or at least stood still astonished; but Joseph
called kindly and familiarly to them: Come near, I pray you. Thus when
Christ manifests himself to his people he encourages them to draw near
to him with a true heart. Perhaps, being about to speak of their
selling him, he would not speak aloud, lest the Egyptians should
overhear, and it should make the Hebrews to be yet more an abomination
to them; therefore he would have them come near, that he might whisper
with them, which, now that the tide of his passion was a little over,
he was able to do, whereas at first he could not but cry out.
IV. He endeavours to assuage their grief for the injuries they had done
him, by showing them that whatever they designed God meant it for good,
and had brought much good out of it (v. 5): Be not grieved, nor angry
with yourselves. Sinners must grieve, and be angry with themselves, for
their sins; yea, though God by his power brings good out of them, for
no thanks are due to the sinner for this: but true penitents should be
greatly affected when they see God thus bringing good out of evil, meat
out of the eater. Though we must not with this consideration extenuate
our own sins and so take off the edge of our repentance, yet it may be
well thus to extenuate the sins of others and so take off the edge of
our angry resentments. Thus Joseph does here; his brethren needed not
to fear that he would avenge upon them an injury which God's providence
had made to turn so much to his advantage and that of his family. Now
he tells them how long the famine was likely to last--five years; yet
(v. 6) what a capacity he was in of being kind to his relations and
friends, which is the greatest satisfaction that wealth and power can
give to a good man, v. 8. See what a favourable colour he puts upon the
injury they had done him: God sent me before you, v. 5, 7. Note, 1.
God's Israel is the particular care of God's providence. Joseph
reckoned that his advancement was not so much designed to save a whole
kingdom of Egyptians as to preserve a small family of Israelites: for
the Lord's portion is his people; whatever becomes of others, they
shall be secured. 2. Providence looks a great way forward, and has a
long reach. Even long before the years of plenty, Providence was
preparing for the supply of Jacob's house in the years of famine. The
psalmist praises God for this (Ps. cv. 17): He sent a man before them,
even Joseph. God sees his work from the beginning to the end, but we do
not, Eccl. iii. 11. How admirable are the projects of providence! How
remote its tendencies! What wheels are there within wheels, and yet all
directed by the eyes in the wheels, and the spirit of the living
creature! Let us therefore judge nothing before the time. 3. God often
works by contraries. The envy and contention of brethren threaten the
ruin of families, yet, in this instance, they prove the occasion of
preserving Jacob's family. Joseph could never have been the shepherd
and stone of Israel if his brethren had not shot at him, and hated him;
even those that had wickedly sold Joseph into Egypt yet themselves
reaped the benefit of the good God brought out of it; as those that put
Christ to death were many of them saved by his death. 4. God must have
all the glory of the seasonable preservations of his people, by what
way soever they are effected. It was not you that sent me hither, but
God, v. 8. As, on the one hand, they must not fret at it, because it
ended so well, so on the other hand they must not be proud of it,
because it was God's doing, and not theirs. They designed, by selling
him into Egypt, to defeat his dreams, but God thereby designed to
accomplish them. Isa. x. 7, Howbeit he meaneth not so.
V. He promises to take care of his father and all the family during the
rest of the years of famine. 1. He desires that his father may speedily
be made glad with the tidings of his life and dignity. His brethren
must hasten to Canaan, and must inform Jacob that his son Joseph was
lord of all Egypt; (v. 9): they must tell him of all his glory there,
v. 13. He knew it would be a refreshing oil to his hoary head and a
sovereign cordial to his spirits. If any thing would make him young
again, this would. He desires them to give themselves, and take with
them to their father, all possible satisfaction of the truth of these
surprising tidings: Your eyes see that it is my mouth, v. 12. If they
would recollect themselves, they might remember something of his
features, speech, &c., and be satisfied. 2. He is very earnest that his
father and all his family should come to him to Egypt: Come down unto
me, tarry not, v. 9. He allots his dwelling in Goshen, that part of
Egypt which lay towards Canaan, that they might be mindful of the
country from which they were to come out, v. 10. He promises to provide
for him: I will nourish thee, v. 11. Note, It is the duty of children,
if the necessity of their parents do at any time require it, to support
and supply them to the utmost of their ability; and Corban will never
excuse them, Mark vii. 11. This is showing piety at home, 1 Tim. v. 4.
Our Lord Jesus being, like Joseph, exalted to the highest honours and
powers of the upper world, it is his will that all that are his should
be with him where he is, John xvii. 24. This is his commandment, that
we be with him now in faith and hope, and a heavenly conversation; and
this is his promise, that we shall be for ever with him.
VI. Endearments were interchanged between him and his brethren. He
began with the youngest, his own brother Benjamin, who was but about a
year old when Joseph was separated from his brethren; they wept on each
other's neck (v. 14), perhaps to think of their mother Rachel, who died
in travail of Benjamin. Rachel, in her husband Jacob, had been lately
weeping for her children, because, in his apprehension, they were
not--Joseph gone, and Benjamin going; and now they were weeping for
her, because she was not. After he had embraced Benjamin, he, in like
manner, caressed them all (v. 15); and then his brethren talked with
him freely and familiarly of all the affairs of their father's house.
After the tokens of true reconciliation follow the instances of a sweet
communion.
Pharaoh's Kindness to Joseph. (b. c. 1707.)
16 And the fame thereof was heard in Pharaoh's house, saying, Joseph's
brethren are come: and it pleased Pharaoh well, and his servants. 17
And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade
your beasts, and go, get you unto the land of Canaan; 18 And take
your father and your households, and come unto me: and I will give you
the good of the land of Egypt, and ye shall eat the fat of the land.
19 Now thou art commanded, this do ye; take you wagons out of the land
of Egypt for your little ones, and for your wives, and bring your
father, and come. 20 Also regard not your stuff; for the good of all
the land of Egypt is yours. 21 And the children of Israel did so: and
Joseph gave them wagons, according to the commandment of Pharaoh, and
gave them provision for the way. 22 To all of them he gave each man
changes of raiment; but to Benjamin he gave three hundred pieces of
silver, and five changes of raiment. 23 And to his father he sent
after this manner; ten asses laden with the good things of Egypt, and
ten she asses laden with corn and bread and meat for his father by the
way. 24 So he sent his brethren away, and they departed: and he said
unto them, See that ye fall not out by the way.
Here is, 1. The kindness of Pharaoh to Joseph, and to his relations for
his sake: he bade his brethren welcome (v. 16), though it was a time of
scarcity, and they were likely to be a charge to him. Nay, because it
pleased Pharaoh, it pleased his servants, too, at least they pretended
to be pleased because Pharaoh was. He engaged Joseph to send for his
father down to Egypt, and promised to furnish them with all
conveniences both for his removal thither and his settlement there. If
the good of all the land of Egypt (as it was not better stocked than
any other land, thanks to Joseph, under God) would suffice him, he was
welcome to it all, it was all his own, even the fat of the land (v.
18), so that they need not regard their stuff, v. 20. What they had in
Canaan he reckoned but stuff, in comparison with what he had for them
in Egypt; and therefore if they should be constrained to leave some of
that behind them, let them not be discontented; Egypt would afford them
enough to make up the losses of their removal. Thus those for whom
Christ intends shares in his heavenly glory ought not to regard the
stuff of this world: The best of its enjoyments are but stuff, but
lumber; we cannot make sure of it while we are here, much less can we
carry it away with us; let us not therefore be solicitous about it, nor
set our eyes or hearts upon it. There are better things reserved for us
in that blessed land whither our Joseph has gone to prepare a place.
II. The kindness of Joseph to his father and brethren. Pharaoh was
respectful to Joseph, in gratitude, because he had been an instrument
of much good to him and his kingdom, not only preserving it from the
common calamity, but helping to make it considerable among the nations;
for all their neighbours would say, "Surely the Egyptians are a wise
and an understanding people, that are so well stocked in a time of
scarcity." For this reason Pharaoh never thought any thing too much
that he could do for Joseph. Note, There is a gratitude owing even to
inferiors; and when any have shown us kindness we should study to
requite it, not only to them, but to their relations. And Joseph
likewise was respectful to his father and brethren in duty, because
they were his near relations, though his brethren had been his enemies,
and his father long a stranger. 1. He furnished them for necessity, v.
21. He gave them wagons and provisions for the way, both going and
coming; for we never find that Jacob was very rich, and, at this time,
when the famine prevailed, we may suppose he was rather poor. 2. He
furnished them for ornament and delight. To his brethren he gave two
suits apiece of good clothes, to Benjamin five suits, and money besides
in his pocket, v. 22. To his father he sent a very handsome present of
the varieties of Egypt, v. 23. Note, Those that are wealthy should be
generous, and devise liberal things; what is an abundance good for, but
to do good with it? 3. He dismissed them with a seasonable caution: See
that you fall not out by the way, v. 24. He knew they were but too apt
to be quarrelsome; and what had lately passed, which revived the
remembrance of what they had done formerly against their brother, might
give them occasion to quarrel. Joseph had observed them to contend
about it, ch. xlii. 22. To one they would say, "It was you that first
upbraided him with his dreams;" to another, "It was you that said, Let
us kill him;" to another, "It was you that stripped him of his fine
coat;" to another, "It was you that threw him into the pit," &c. Now
Joseph, having forgiven them all, lays this obligation upon them, not
to upbraid one another. This charge our Lord Jesus has given to us,
that we love one another, that we live in peace, that whatever occurs,
or whatever former occurrences are remembered, we fall not out. For,
(1.) We are brethren, we have all one Father. (2.) We are his brethren,
and we shame our relation to him who is our peace, if we fall out. (3.)
We are guilty, verily guilty, and, instead of quarrelling with one
another, have a great deal of reason to fall out with ourselves. (4.)
We are, or hope to be, forgiven of God whom we have all offended, and
therefore should be ready to forgive one another. (5.) We are by the
way, a way that lies through the land of Egypt, where we have many eyes
upon us, that seek occasion and advantage against us, a way that leads
to Canaan, where we hope to be for ever in perfect peace.
The History of Joseph. (b. c. 1707.)
25 And they went up out of Egypt, and came into the land of Canaan unto
Jacob their father, 26 And told him, saying, Joseph is yet alive, and
he is governor over all the land of Egypt. And Jacob's heart fainted,
for he believed them not. 27 And they told him all the words of
Joseph, which he had said unto them: and when he saw the wagons which
Joseph had sent to carry him, the spirit of Jacob their father revived:
28 And Israel said, It is enough; Joseph my son is yet alive: I will
go and see him before I die.
We have here the good news brought to Jacob. 1. The relation of it, at
first, sunk his spirits. When, without any preamble, his sons came in,
crying, Joseph is yet alive, each striving which should first proclaim
it, perhaps he thought they bantered him, and the affront grieved him;
or the very mention of Joseph's name revived his sorrow, so that his
heart fainted, v. 26. It was a good while before he came to himself. He
was in such care and fear about the rest of them that at this time it
would have been joy enough to him to hear that Simeon was released, and
that Benjamin had come safely home (for he had been ready to despair
concerning both these); but to hear that Joseph is alive is too good
news to be true; he faints, for he believes it not. Note, We faint,
because we do not believe; David himself had fainted if he had not
believed, Ps. xxvii. 13. 2. The confirmation of it, by degrees, revived
his spirit. Jacob had easily believed his sons formerly when they told
him, Joseph is dead; but he can hardly believe them now that they tell
him, Joseph is alive. Weak and tender spirits are influenced more by
fear than hope, and are more apt to receive impressions that are
discouraging than those that are encouraging. But at length Jacob is
convinced of the truth of the story, especially when he sees the
waggons which were sent to carry him (for seeing is believing), then
his spirit revived. Death is as the waggons which are sent to fetch us
to Christ: the very sight of it approaching should revive us. Now Jacob
is called Israel (v. 28), for he begins to recover his wonted vigour.
(1.) It pleases him to think that Joseph is alive. He says nothing of
Joseph's glory, of which they told him; it was enough to him that
Joseph was alive. Note, Those that would be content with less degrees
of comfort are best prepared for greater. (2.) It pleases him to think
of going to see him. Though he was old, and the journey long, yet he
would go to see Joseph, because Joseph's business would not permit him
to come to see him. Observe, He says, "I will go and see him," not, "I
will go and live with him;" Jacob was old, and did not expect to live
long; "But I will go and see him before I die, and then let me depart
in peace; let my eyes be refreshed with this sight before they are
closed, and then it is enough, I need no more to make me happy in this
world." Note, It is good for us all to make death familiar to us, and
to speak of it as near, that we may think how little we have to do
before we die, that we may do it with all our might, and may enjoy our
comforts as those that must quickly die, and leave them.
__________________________________________________________________
G E N E S I S
CHAP. XLVI.
Jacob is here removing to Egypt in his old age, forced thither by a
famine, and invited thither by a son. Here, I. God sends him thither,
ver. 1-4. II. All his family goes with him, ver. 5-27. III. Joseph bids
him welcome, ver. 28-34.
Jacob Sacrifices at Beersheba. (b. c. 1707.)
1 And Israel took his journey with all that he had, and came to
Beer-sheba, and offered sacrifices unto the God of his father Isaac.
2 And God spake unto Israel in the visions of the night, and said,
Jacob, Jacob. And he said, Here am I. 3 And he said, I am God, the
God of thy father: fear not to go down into Egypt; for I will there
make of thee a great nation: 4 I will go down with thee into Egypt;
and I will also surely bring thee up again: and Joseph shall put his
hand upon thine eyes.
The divine precept is, In all thy ways acknowledge God; and the promise
annexed to it is, He shall direct thy paths. Jacob has here a very
great concern before him, not only a journey, but a removal, to settle
in another country, a change which was very surprising to him (for he
never had any other thoughts than to live and die in Canaan), and which
would be of great consequence to his family for a long time to come.
Now here we are told,
I. How he acknowledged God in this way. He came to Beersheba, from
Hebron, where he now dwelt; and there he offered sacrifices to the God
of his father Isaac, v. 1. He chose that place, in remembrance of the
communion which his father and grandfather had with God in that place.
Abraham called on God there (ch. xxi. 33), so did Isaac (ch. xxvi. 25),
and therefore Jacob made it the place of his devotion, the rather
because it lay in his way. In his devotion, 1. He had an eye to God as
the God of his father Isaac, that is, a God in covenant with him; for
by Isaac the covenant was entailed upon him. God had forbidden Isaac to
go down to Egypt when there was a famine in Canaan (ch. xxvi. 2), which
perhaps Jacob calls to mind when he consults God as the God of his
father Isaac, with this thought, "Lord, though I am very desirous to
see Joseph, yet if thou forbid me to go down to Egypt, as thou didst my
father Isaac, I will submit, and very contentedly stay where I am." 2.
He offered sacrifices, extraordinary sacrifices, besides those at his
stated times; these sacrifices were offered, (1.) By way of
thanksgiving for the late blessed change of the face of his family, for
the good news he had received concerning Joseph, and for the hopes he
had of seeing him. Note, We should give God thanks for the beginnings
of mercy, though they are not yet perfected; and this is a decent way
of begging further mercy. (2.) By way of petition for the presence of
God with him in his intended journey; he desired by these sacrifices to
make his peace with God, to obtain the forgiveness of sin, that he
might take no guilt along with him in this journey, for that is a bad
companion. By Christ, the great sacrifice, we must reconcile ourselves
to God, and offer up our requests to him. (3.) By way of consultation.
The heathen consulted their oracles by sacrifice. Jacob would not go
till he had asked God's leave: "Shall I go down to Egypt, or back to
Hebron?" Such must be our enquiries in doubtful cases; and, though we
cannot expect immediate answers from heaven, yet, if we diligently
attend to the directions of the word, conscience, and providence, we
shall find it is not in vain to ask counsel of God.
II. How God directed his paths: In the visions of the night (probably
the very next night after he had offered his sacrifices, as 2 Chron. i.
7) God spoke unto him, v. 2. Note, Those who desire to keep up
communion with God shall find that it never fails on his side. If we
speak to him as we ought, he will not fail to speak to us. God called
him by name, by his old name, Jacob, Jacob, to remind him of his low
estate; his present fears did scarcely become an Israel. Jacob, like
one well acquainted with the visions of the Almighty, and ready to obey
them, answers, "Here I am, ready to receive orders:" and what has God
to say to him?
1. He renews the covenant with him: I am God, the God of thy father (v.
3); that is, "I am what thou ownest me to be: thou shalt find me a God,
a divine wisdom and power engaged for thee; and thou shalt find me the
God of thy father, true to the covenant made with him."
2. He encourages him to make this removal of his family: Fear not to go
down into Egypt. It seems, though Jacob, upon the first intelligence of
Joseph's life and glory in Egypt, resolved, without any hesitation, I
will go and see him; yet, upon second thoughts, he saw some
difficulties in it, which he knew not well how to get over. Note, Even
those changes that seem to have in them the greatest joys and hopes,
yet have an alloy of cares and fears, Nulla est sincera voluptas--There
is no unmingled pleasure. We must always rejoice with trembling. Jacob
had many careful thoughts about this journey, which God took notice of.
(1.) He was old, 130 years old; and it is mentioned as one of the
infirmities of old people that they are afraid of that which is high,
and fears are in the way, Eccl. xii. 5. It was a long journey, and
Jacob was unfit for travel, and perhaps remembered that his beloved
Rachel died in a journey. (2.) He feared lest his sons should be
tainted with the idolatry of Egypt, and forget the God of their
fathers, or enamoured with the pleasures of Egypt, and forget the land
of promise. (3.) Probably he thought of what God had said to Abraham
concerning the bondage and affliction of his seed (ch. xv. 13), and was
apprehensive that his removal to Egypt would issue in that. Present
satisfactions should not take us off from the consideration and
prospect of future inconveniences, which possibly may arise from what
now appears most promising. (4.) He could not think of laying his bones
in Egypt. But, whatever his discouragements were, this was enough to
answer them all, Fear not to go down into Egypt.
3. He promises him comfort in the removal. (1.) That he should multiply
in Egypt: "I will there, where thou fearest that thy family will sink
and be lost, make it a great nation. That is the place Infinite Wisdom
has chosen for the accomplishment of that promise." (2.) That he should
have God's presence with him: I will go down with thee into Egypt.
Note, Those that go whither God sends them shall certainly have God
with them, and that is enough to secure them wherever they are and to
silence their fears; we may safely venture even into Egypt if God go
down with us. (3.) That neither he nor his should be lost in Egypt: I
will surely bring thee up again. Though Jacob died in Egypt, yet this
promise was fulfilled, [1.] In the bringing up of his body, to be
buried in Canaan, about which, it appears, he was very solicitous, ch.
xlix. 29, 32. [2.] In the bringing up of his seed to be settled in
Canaan. Whatever low or darksome valley we are called into at any time,
we may be confident, if God go down with us into it, that he will
surely bring us up again. If he go with us down to death, he will
surely bring us up again to glory. (4.) That living and dying, his
beloved Joseph should be a comfort to him: Joseph shall put his hand
upon thine eyes. This is a promise that Joseph should live as long as
he lived, that he should be with him at his death, and close his eyes
with all possible tenderness and respect, as the dearest relations used
to do. Probably Jacob, in the multitude of his thoughts within him, had
been wishing that Joseph might do this last office of love for him:
Ille meos oculos comprimat--Let him close my eyes; and God thus
answered him in the letter of his desire. Thus God sometimes gratifies
the innocent wishes of his people, and makes not only their death
happy, but the very circumstances of it agreeable.
Jacob's Removal to Egypt. (b. c. 1706.)
5 And Jacob rose up from Beer-sheba: and the sons of Israel carried
Jacob their father, and their little ones, and their wives, in the
wagons which Pharaoh had sent to carry him. 6 And they took their
cattle, and their goods, which they had gotten in the land of Canaan,
and came into Egypt, Jacob, and all his seed with him: 7 His sons,
and his sons' sons with him, his daughters, and his sons' daughters,
and all his seed brought he with him into Egypt. 8 And these are the
names of the children of Israel, which came into Egypt, Jacob and his
sons: Reuben, Jacob's firstborn. 9 And the sons of Reuben; Hanoch,
and Phallu, and Hezron, and Carmi. 10 And the sons of Simeon; Jemuel,
and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a
Canaanitish woman. 11 And the sons of Levi; Gershon, Kohath, and
Merari. 12 And the sons of Judah; Er, and Onan, and Shelah, and
Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the
sons of Pharez were Hezron and Hamul. 13 And the sons of Issachar;
Tola, and Phuvah, and Job, and Shimron. 14 And the sons of Zebulun;
Sered, and Elon, and Jahleel. 15 These be the sons of Leah, which she
bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls
of his sons and his daughters were thirty and three. 16 And the sons
of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and
Areli. 17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and
Beriah, and Serah their sister: and the sons of Beriah; Heber, and
Malchiel. 18 These are the sons of Zilpah, whom Laban gave to Leah
his daughter, and these she bare unto Jacob, even sixteen souls. 19
The sons of Rachel Jacob's wife; Joseph, and Benjamin. 20 And unto
Joseph in the land of Egypt were born Manasseh and Ephraim, which
Asenath the daughter of Poti-pherah priest of On bare unto him. 21
And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and
Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. 22 These are the
sons of Rachel, which were born to Jacob: all the souls were fourteen.
23 And the sons of Dan; Hushim. 24 And the sons of Naphtali;
Jahzeel, and Guni, and Jezer, and Shillem. 25 These are the sons of
Bilhah, which Laban gave unto Rachel his daughter, and she bare these
unto Jacob: all the souls were seven. 26 All the souls that came with
Jacob into Egypt, which came out of his loins, besides Jacob's sons'
wives, all the souls were threescore and six; 27 And the sons of
Joseph, which were born him in Egypt, were two souls: all the souls of
the house of Jacob, which came into Egypt, were threescore and ten.
Old Jacob is here flitting. Little did he think of ever leaving Canaan;
he expected, no doubt, to die in his nest, and to leave his seed in
actual possession of the promised land: but Providence orders it
otherwise. Note, Those that think themselves well settled may yet be
unsettled in a little time. Even old people, who think of no other
removal than that to the grave (which Jacob had much upon his heart,
ch. xxxvii. 35; xlii. 38), sometimes live to see great changes in their
family. It is good to be ready, not only for the grave, but for
whatever may happen betwixt us and the grave. Observe, 1. How Jacob was
conveyed; not in a chariot, though chariots were then used, but in a
waggon, v. 5. Jacob had the character of a plain man, who did not
affect any thing stately or magnificent; his son rode in a chariot (ch.
xli. 43), but a waggon would serve him. 2. The removal of what he had
with him. (1.) His effects (v. 6), cattle and goods; these he took with
him that he might not wholly be beholden to Pharaoh for a livelihood,
and that it might not afterwards be said of them, "that they came
beggars to Egypt." (2.) His family, all his seed, v. 7. It is probable
that they had continued to live together in common with their father;
and therefore when he went they all went, which perhaps they were the
more willing to do, because, though they had heard that the land of
Canaan was promised them, yet, to this day, they had none of it in
possession. We have here a particular account of the names of Jacob's
family, his sons' sons, most of whom are afterwards mentioned as heads
of houses in the several tribes. See Num. xxvi. 5, &c. Bishop Patrick
observes that Issachar called his eldest son Tola, which signifies a
worm, probably because when he was born he was a very little weak
child, a worm, and no man, not likely to live; and yet there sprang
from him a very numerous offspring, 1 Chron. vii. 2. Note, Living and
dying do not go by probability. The whole number that went down into
Egypt was sixty-six (v. 26), to which add Joseph and his two sons, who
were there before, and Jacob himself, the head of the family, and you
have the number of seventy, v. 27. The LXX. makes them seventy-five,
and Stephen follows them (Acts vii. 14), the reason of which we leave
to the conjecture of the critics; but let us observe, [1.] Masters of
families ought to take care of all under their charge, and to provide
for those of their own house food convenient both for body and soul.
When Jacob himself removed to a land of plenty, he would not leave any
of his children behind him to starve in a barren land. [2.] Though the
accomplishment of promises is always sure, yet it is often slow. It was
now 215 years since God had promised Abraham to make of him a great
nation (ch. xii. 2); and yet that branch of his seed on which the
promise was entailed had increased only to seventy, of which this
particular account is kept, that the power of God in multiplying these
seventy to so vast a multitude, even in Egypt, may appear the more
illustrious. When God pleases, a little one shall become a thousand,
Isa. lx. 22.
Meeting between Jacob and Joseph. (b. c. 1706.)
28 And he sent Judah before him unto Joseph, to direct his face unto
Goshen; and they came into the land of Goshen. 29 And Joseph made
ready his chariot, and went up to meet Israel his father, to Goshen,
and presented himself unto him; and he fell on his neck, and wept on
his neck a good while. 30 And Israel said unto Joseph, Now let me
die, since I have seen thy face, because thou art yet alive. 31 And
Joseph said unto his brethren, and unto his father's house, I will go
up, and show Pharaoh, and say unto him, My brethren, and my father's
house, which were in the land of Canaan, are come unto me; 32 And the
men are shepherds, for their trade hath been to feed cattle; and they
have brought their flocks, and their herds, and all that they have.
33 And it shall come to pass, when Pharaoh shall call you, and shall
say, What is your occupation? 34 That ye shall say, Thy servants'
trade hath been about cattle from our youth even until now, both we,
and also our fathers: that ye may dwell in the land of Goshen; for
every shepherd is an abomination unto the Egyptians.
We have here, I. The joyful meeting between Jacob and his son Joseph,
in which observe,
1. Jacob's prudence in sending Judah before him to Joseph, to give him
notice of his arrival in Goshen. This was a piece of respect owing to
the government, under the protection of which these strangers had come
to put themselves, v. 28. We should be very careful not to give offence
to any, especially not to the higher powers.
2. Joseph's filial respect to him. He went in his chariot to met him,
and, in the interview, showed, (1.) How much he honoured him: He
presented himself unto him. Note, It is the duty of children to
reverence their parents, yea, though Providence, as to outward
condition, has advanced them above their parents. (2.) How much he
loved him. Time did not wear out the sense of his obligations, but his
tears which he shed abundantly upon his father's neck, for joy to see
him, were real indications of the sincere and strong affection he had
for him. See how near sorrow and joy are to each other in this world,
when tears serve for the expression of both. In the other world weeping
will be restrained to sorrow only; in heaven there is perfect joy, but
no tears of joy: all tears, even those, shall there be wiped away,
because the joys there are, as no joys are here, without any alloy.
When Joseph embraced Benjamin he wept upon his neck, but when he
embraced his father he wept upon his neck a good while; his brother
Benjamin was dear, but his father Jacob must be dearer.
3. Jacob's great satisfaction in this meeting: Now let me die, v. 30.
Not but that it was further desirable to live with Joseph, and to see
his honour and usefulness; but he had so much pleasure and satisfaction
in this first meeting that he thought it too much to desire or expect
any more in this world, where our comforts must always be imperfect.
Jacob wished to die immediately, and lived seventeen years longer,
which, as our lives go now, is a considerable part of a man's age.
Note, Death will not always come just when we call for it, whether in a
passion of sorrow or in a passion of joy. Our times are in God's hand,
and not in our own; we must die just when God pleases, and not either
just when we are surfeited with the pleasures of life or just when we
are overwhelmed with its griefs.
II. Joseph's prudent care concerning his brethren's settlement. It was
justice to Pharaoh to let him know that such a colony had come to
settle in his dominions. Note, If others repose a confidence in us, we
must not be so base and disingenuous as to abuse it by imposing upon
them. If Jacob and his family should come to be a charge to the
Egyptians, yet it should never be said that they came among them
clandestinely and by stealth. Thus Joseph took care to pay his respects
to Pharaoh, v. 31. But how shall he dispose of his brethren? Time was
when they were contriving to get rid of him; now he is contriving to
settle them to their satisfaction and advantage: this is rendering good
for evil. Now, 1. He would have them to live by themselves, separate as
much as might be from the Egyptians, in the land of Goshen, which lay
nearest to Canaan, and which perhaps was more thinly peopled by the
Egyptians, and well furnished with pastures for cattle. He desired they
might live separately, that they might be in the less danger both of
being infected by the vices of the Egyptians and of being insulted by
the malice of the Egyptians. Shepherds, it seems, were an abomination
to the Egyptians, that is, they looked upon them with contempt, and
scorned to converse with them; and he would not send for his brethren
to Egypt to be trampled upon. And yet, 2. He would have them to
continue shepherds, and not to be ashamed to own that as their
occupation before Pharaoh. He could have employed them under himself in
the corn-trade, or perhaps, by his interest in the king, might have
procured places for them at court or in the army, and some of them, at
least, were deserving enough; but such preferments would have exposed
them to the envy of the Egyptians, and would have tempted them to
forget Canaan and the promise made unto their fathers; therefore he
contrives to continue them in their old employment. Note, (1.) An
honest calling is no disparagement, nor ought we to account it so
either in ourselves or in our relations, but rather reckon it a shame
to be idle, or to have nothing to do. (2.) It is generally best for
people to abide in the callings that they have been bred to, and used
to, 1 Cor. vii. 24. Whatever employment or condition God, in his
providence, has allotted for us, let us accommodate ourselves to it,
and satisfy ourselves with it, and not mind high things. It is better
to be the credit of a mean post than the shame of a high one.
__________________________________________________________________
G E N E S I S
CHAP. XLVII.
In this chapter we have instances, I. Of Joseph's kindness and
affection to his relations, presenting his brethren first and then his
father to Pharaoh (ver. 1-10), settling them in Goshen, and providing
for them there (ver. 11, 12), and paying his respects to his father
when he sent for him, ver. 27-31. II. Of Joseph's justice between
prince and people in a very critical affair, selling Pharaoh's corn to
his subjects with reasonable profits to Pharaoh, and yet without any
wrong to them, ver. 13, &c. Thus he approved himself wise and good,
both in his private and in his public capacity.
Pharaoh's Generosity; Jacob Presented to Pharaoh. (b. c. 1706.)
1 Then Joseph came and told Pharaoh, and said, My father and my
brethren, and their flocks, and their herds, and all that they have,
are come out of the land of Canaan; and, behold, they are in the land
of Goshen. 2 And he took some of his brethren, even five men, and
presented them unto Pharaoh. 3 And Pharaoh said unto his brethren,
What is your occupation? And they said unto Pharaoh, Thy servants are
shepherds, both we, and also our fathers. 4 They said moreover unto
Pharaoh, For to sojourn in the land are we come; for thy servants have
no pasture for their flocks; for the famine is sore in the land of
Canaan: now therefore, we pray thee, let thy servants dwell in the land
of Goshen. 5 And Pharaoh spake unto Joseph, saying, Thy father and
thy brethren are come unto thee: 6 The land of Egypt is before thee;
in the best of the land make thy father and brethren to dwell; in the
land of Goshen let them dwell: and if thou knowest any men of activity
among them, then make them rulers over my cattle. 7 And Joseph
brought in Jacob his father, and set him before Pharaoh: and Jacob
blessed Pharaoh. 8 And Pharaoh said unto Jacob, How old art thou? 9
And Jacob said unto Pharaoh, The days of the years of my pilgrimage are
a hundred and thirty years: few and evil have the days of the years of
my life been, and have not attained unto the days of the years of the
life of my fathers in the days of their pilgrimage. 10 And Jacob
blessed Pharaoh, and went out from before Pharaoh. 11 And Joseph
placed his father and his brethren, and gave them a possession in the
land of Egypt, in the best of the land, in the land of Rameses, as
Pharaoh had commanded. 12 And Joseph nourished his father, and his
brethren, and all his father's household, with bread, according to
their families.
Here is, I. The respect which Joseph, as a subject, showed to his
prince. Though he was his favourite, and prime-minister of state, and
had had particular orders from him to send for his father down to
Egypt, yet he would not suffer him to settle till he had given notice
of it to Pharaoh, v. 1. Christ, our Joseph, disposes of his followers
in his kingdom as it is prepared of his Father, saying, It is not mine
to give, Matt. xx. 23.
II. The respect which Joseph, as a brother, showed to his brethren,
notwithstanding all the unkindness he had formerly received from them.
1. Though he was a great man, and they were comparatively mean and
despicable, especially in Egypt, yet he owned them. Let those that are
rich and great in the world learn hence not to overlook nor despise
their poor relations. Every branch of the tree is not a top branch;
but, because it is a lower branch, is it therefore not of the tree? Our
Lord Jesus, like Joseph here, is not ashamed to call us brethren.
2. They being strangers and no courtiers, he introduced some of them to
Pharaoh, to kiss his hand, as we say, intending thereby to put an
honour upon them among the Egyptians. Thus Christ presents his brethren
in the court of heaven, and improves his interest for them, though in
themselves unworthy and an abomination to the Egyptians. Being
presented to Pharaoh, according to the instructions which Joseph had
given them, they tell him, (1.) What was their business--that they were
shepherds, v. 3. Pharaoh asked them (and Joseph knew it would be one of
his first questions, ch. xlvi. 33), What is your occupation? He takes
it for granted they had something to do, else Egypt should be no place
for them, no harbour for idle vagrants. If they would not work, they
should not eat of his bread in this time of scarcity. Note, All that
have a place in the world should have an employment in it according to
their capacity, some occupation or other, mental or manual. Those that
need not work for their bread must yet have something to do, to keep
them from idleness. Again, Magistrates should enquire into the
occupation of their subjects, as those that have the care of the public
welfare; for idle people are as drones in the hive, unprofitable
burdens of the commonwealth. (2.) What was their business in Egypt--to
sojourn in the land (v. 4), not to settle there for ever, only to
sojourn there for a time, while the famine so prevailed in Canaan,
which lay high, that it was not habitable for shepherds, the grass
being burnt up much more than in Egypt, which lay low, and where the
corn chiefly failed, while there was tolerably good pasture.
3. He obtained for them a grant of a settlement in the land of Goshen,
v. 5, 6. This was an instance of Pharaoh's gratitude to Joseph; because
he had been such a blessing to him and his kingdom, he would be kind to
his relations, purely for his sake. He offered them preferment as
shepherds over his cattle, provided they were men of activity; for it
is the man who is diligent in his business that shall stand before
kings. And, whatever our profession or employment is, we should aim to
be excellent in it, and to prove ourselves ingenious and industrious.
III. The respect Joseph, as a son, showed to his father.
1. He presented him to Pharaoh, v. 7. And here,
(1.) Pharaoh asks Jacob a common question: How old art thou? v. 8. A
question usually put to old men, for it is natural to us to admire old
age and to reverence it (Lev. xix. 32), as it is very unnatural and
unbecoming to despise it, Isa. iii. 5. Jacob's countenance, no doubt,
showed him to be very old, for he had been a man of labour and sorrow;
in Egypt people were not so long-lived as in Canaan, and therefore
Pharaoh looks upon Jacob with wonder; he was as a show in his court.
When we are reflecting upon ourselves, this should come into the
account, "How old are we?"
(2.) Jacob gives Pharaoh an uncommon answer, v. 9. He speaks as becomes
a patriarch, with an air of seriousness, for the instruction of
Pharaoh. Though our speech be not always of grace, yet it must thus be
always with grace. Observe here, [1.] He calls his life a pilgrimage,
looking upon himself as a stranger in this world, and a traveller
towards another world: this earth his inn, not his home. To this the
apostle refers (Heb. xi. 13), They confessed that they were strangers
and pilgrims. He not only reckoned himself a pilgrim now that he was in
Egypt, a strange country in which he never was before; but his life,
even in the land of his nativity, was a pilgrimage, and those who so
reckon it can the better bear the inconvenience of banishment from
their native soil; they are but pilgrims still, and so they were
always. [2.] He reckons his life by days; for, even so, it is soon
reckoned, and we are not sure of the continuance of it for a day to an
end, but may be turned out of this tabernacle at less than an hour's
warning. Let us therefore number our days (Ps. xc. 12), and measure
them, Ps. xxxix. 4. [3.] The character he gives of them is, First, That
they were few. Though he had now lived 130 years, they seemed to him
but a few days, in comparison with the days of eternity, the eternal
God, and the eternal state, in which a thousand years (longer than ever
any man lived) are but as one day. Secondly, That they were evil. This
is true concerning man in general, he is of few days, and full of
trouble (Job xiv. 1); and, since his days are evil, it is well they are
few. Jacob's life, particularly, had been made up of evil days; and the
pleasantest days of his life were yet before him. Thirdly, That they
were short of the days of his fathers, not so many, not so pleasant, as
their days. Old age came sooner upon him than it had done upon some of
his ancestors. As the young man should not be proud of his strength or
beauty, so the old man should not be proud of his age, and the crown of
his hoary hairs, though others justly reverence it; for those who are
accounted very old attain not to the years of the patriarchs. The hoary
head is a crown of glory only when it is found in the way of
righteousness.
(3.) Jacob both addresses himself to Pharaoh and takes leave of him
with a blessing (v. 7): Jacob blessed Pharaoh, and again, v. 10, which
was not only an act of civility (he paid him respect and returned him
thanks for his kindness), but an act of piety--he prayed for him, as
one having the authority of a prophet and a patriarch. Though in
worldly wealth Pharaoh was the greater, yet, in interest with God,
Jacob was the greater; he was God's anointed, Ps. cv. 15. And a
patriarch's blessing was not a thing to be despised, no, not by a
potent prince. Darius valued the prayers of the church for himself and
for his sons, Ezra vi. 10. Pharaoh kindly received Jacob, and, whether
in the name of a prophet or no, thus he had a prophet's reward, which
sufficiently recompensed him, not only for his courteous converse with
him, but for all the other kindnesses he showed to him and his.
2. He provided well for him and his, placed him in Goshen (v. 11),
nourished him and all his with food convenient for them, v. 12. This
bespeaks, not only Joseph a good man, who took this tender care of his
poor relations, but God a good God, who raised him up for this purpose,
and put him into a capacity of doing it, as Esther came to the kingdom
for such a time as this. What God here did for Jacob he has, in effect,
promised to do for all his, that serve him and trust in him. Ps.
xxxvii. 19, In the days of famine they shall be satisfied.
Distressed Occasioned by the Famine. (b. c. 1706.)
13 And there was no bread in all the land; for the famine was very
sore, so that the land of Egypt and all the land of Canaan fainted by
reason of the famine. 14 And Joseph gathered up all the money that
was found in the land of Egypt, and in the land of Canaan, for the corn
which they bought: and Joseph brought the money into Pharaoh's house.
15 And when money failed in the land of Egypt, and in the land of
Canaan, all the Egyptians came unto Joseph, and said, Give us bread:
for why should we die in thy presence? for the money faileth. 16 And
Joseph said, Give your cattle; and I will give you for your cattle, if
money fail. 17 And they brought their cattle unto Joseph: and Joseph
gave them bread in exchange for horses, and for the flocks, and for the
cattle of the herds, and for the asses: and he fed them with bread for
all their cattle for that year. 18 When that year was ended, they
came unto him the second year, and said unto him, We will not hide it
from my lord, how that our money is spent; my lord also hath our herds
of cattle; there is not ought left in the sight of my lord, but our
bodies, and our lands: 19 Wherefore shall we die before thine eyes,
both we and our land? buy us and our land for bread, and we and our
land will be servants unto Pharaoh: and give us seed, that we may live,
and not die, that the land be not desolate. 20 And Joseph bought all
the land of Egypt for Pharaoh; for the Egyptians sold every man his
field, because the famine prevailed over them: so the land became
Pharaoh's. 21 And as for the people, he removed them to cities from
one end of the borders of Egypt even to the other end thereof. 22
Only the land of the priests bought he not; for the priests had a
portion assigned them of Pharaoh, and did eat their portion which
Pharaoh gave them: wherefore they sold not their lands. 23 Then
Joseph said unto the people, Behold, I have bought you this day and
your land for Pharaoh: lo, here is seed for you, and ye shall sow the
land. 24 And it shall come to pass in the increase, that ye shall
give the fifth part unto Pharaoh, and four parts shall be your own, for
seed of the field, and for your food, and for them of your households,
and for food for your little ones. 25 And they said, Thou hast saved
our lives: let us find grace in the sight of my lord, and we will be
Pharaoh's servants. 26 And Joseph made it a law over the land of
Egypt unto this day, that Pharaoh should have the fifth part; except
the land of the priests only, which became not Pharaoh's.
Care being taken of Jacob and his family, the preservation of which was
especially designed by Providence in Joseph's advancement, an account
is now given of the saving of the kingdom of Egypt too from ruin; for
God is King of nations as well as King of saints, and provideth food
for all flesh. Joseph now returns to the management of that great trust
which Pharaoh had lodged in his hand. It would have been pleasing
enough to him to have gone and lived with his father and brethren in
Goshen; but his employment would not permit it. When he had seen his
father, and seen him well settled, he applied himself as closely as
ever to the execution of his office. Note, Even natural affection must
give way to necessary business. Parents and children must be content to
be absent one from another, when it is necessary, on either side, for
the service of God or their generation. In Joseph's transactions with
the Egyptians observe,
I. The great extremity that Egypt, and the parts adjacent, were reduced
to by the famine. There was no bread, and they fainted (v. 13), they
were ready to die, v. 15, 19. 1. See here what a dependence we have
upon God's providence. If its usual favours are suspended but for a
while, we die, we perish, we all perish. All our wealth would not keep
us from starving if the rain of heaven were but withheld for two or
three years. See how much we lie at God's mercy, and let us keep
ourselves always in his love. 2. See how much we smart by our own
improvidence. If all the Egyptians had done for themselves in the seven
years of plenty as Joseph did for Pharaoh, they had not been now in
these straits; but they regarded not the warning they had of the years
of famine, concluding that to-morrow shall be as this day, next year as
this, and much more abundant. Note, Because man knows not his time (his
time of gathering when he has it) therefore his misery is great upon
him when the spending time comes, Eccl. viii. 6, 7. 3. See how early
God put a difference between the Egyptians and the Israelites, as
afterwards in the plagues, Exod. viii. 22; ix. 4, 26; x. 23. Jacob and
his family, though strangers, were plentifully fed on free cost, while
the Egyptians were dying for want. See Isa. lxv. 13, My servants shall
eat, but you shall be hungry. Happy art thou, O Israel. Whoever wants,
God's children shall not, Ps. xxxiv. 10.
II. The price they had come up to, for their supply, in this exigency.
1. They parted with all their money which they had hoarded up, v. 14.
Silver and gold would not feed them, they must have corn. All the money
of the kingdom was by this means brought into the exchequer. 2. When
the money failed, they parted with all their cattle, those for labour,
as the horses and asses, and those for food, as the flocks and the
herds, v. 17. By this it should seem that we may better live upon bread
without flesh than upon flesh without bread. We may suppose they parted
the more easily with their cattle because they had little or no grass
for them; and now Pharaoh saw in reality what he had before seen in
vision, nothing but lean kine. 3. When they had sold their stocks off
their land, it was easy to persuade themselves (rather than starve) to
sell their land too; for what good would that do them, when they had
neither corn to sow it nor cattle to eat of it? They therefore sold
that next, for a further supply of corn. 4. When their land was sold,
so that they had nothing to live on, they must of course sell
themselves, that they might live purely upon their labour, and hold
their lands by the base tenure of villanage, at the courtesy of the
crown. Note, Skin for skin, and all that a man hath, even liberty and
property (those darling twins), will he give for his life; for life is
sweet. There are few (though perhaps there are some) who would even
dare to die rather than live in slavery, and dependence on an arbitrary
power. And perhaps there are those who, in that case, could die by the
sword, in a heat, who yet could not deliberately die by famine, which
is much worse, Lam. iv. 9. Now it was a great mercy to the Egyptians
that, in this distress, they could have corn at any rate; if they had
all died for hunger, their lands perhaps would have escheated to the
crown of course, for want of heirs; they therefore resolved to make the
best of bad.
III. The method which Joseph took to accommodate the matter between
prince and people, so that the prince might have his just advantage,
and yet the people not be quite ruined. 1. For their lands, he needed
not come to any bargain with them while the years of famine lasted; but
when these were over (for God will not contend for ever, nor will he be
always wroth) he came to an agreement, which it seems both sides were
pleased with, that the people should occupy and enjoy the lands, as he
thought fit to assign them, and should have seed to sow them with out
of the king's stores, for their own proper use and behoof, yielding and
paying only a fifth part of the yearly profits as a chief rent to the
crown. This became a standing law, v. 26. And it was a very good
bargain to have food for their lands, when otherwise they and theirs
must have starved, and then to have their lands again upon such easy
terms. Note, Those ministers of state are worthy of double honour, both
for wisdom and integrity, that keep the balance even between prince and
people, so that liberty and property may not intrench upon prerogative,
nor the prerogative bear hard upon liberty and property: in the
multitude of such counsellors there is safety. If afterwards the
Egyptians thought it hard to pay so great a duty to the king out of
their lands, they must remember, not only how just, but how kind, the
first imposing of it was. They might thankfully pay a fifth where all
was due. It is observable how faithful Joseph was to him that appointed
him. He did not put the money into his own pocket, nor entail the lands
upon his own family; but converted both entirely to Pharaoh's use; and
therefore we do not find that his posterity went out of Egypt any
richer than the rest of their poor brethren. Those in public trusts, if
they raise great estates, must take heed that it be not at the expense
of a good conscience, which is much more valuable. 2. For their
persons, he removed them to cities, v. 21. He transplanted them, to
show Pharaoh's sovereign power over them, and that they might, in time,
forget their titles to their lands, and be the more easily reconciled
to their new condition of servitude. The Jewish writers say, "He
removed them thus from their former habitations because they reproached
his brethren as strangers, to silence which reproach they were all
made, in effect, strangers." See what changes a little time may make
with a people, and how soon God can empty those from vessel to vessel
who had settled upon their lees. How hard soever this seems to have
been upon them, they themselves were at this time sensible of it as a
very great kindness, and were thankful they were not worse used: Thou
hast saved our lives, v. 25. Note, There is good reason that the
Saviour of our lives should be the Master of our lives. "Thou hast
saved us; do what thou wilt with us."
IV. The reservation he made in favour of the priests. They were
maintained on free cost, so that they needed not to sell their lands,
v. 22. All people will thus walk in the name of their God; they will be
kind to those that attend the public service of their God, and that
minister to them in holy things; and we should, in like manner, honour
our God, by esteeming his ministers highly in love for their work's
sake.
Jacob's Charge Concerning His Burial. (b. c. 1706.)
27 And Israel dwelt in the land of Egypt, in the country of Goshen; and
they had possessions therein, and grew, and multiplied exceedingly.
28 And Jacob lived in the land of Egypt seventeen years: so the whole
age of Jacob was a hundred forty and seven years. 29 And the time
drew nigh that Israel must die: and he called his son Joseph, and said
unto him, If now I have found grace in thy sight, put, I pray thee, thy
hand under my thigh, and deal kindly and truly with me; bury me not, I
pray thee, in Egypt: 30 But I will lie with my fathers, and thou
shalt carry me out of Egypt, and bury me in their buryingplace. And he
said, I will do as thou hast said. 31 And he said, Swear unto me. And
he sware unto him. And Israel bowed himself upon the bed's head.
Observe, 1. The comfort Jacob lived in (v. 27, 28); while the Egyptians
were impoverished in their own land, Jacob was replenished in a strange
land. He lived seventeen years after he came into Egypt, far beyond his
own expectation. Seventeen years he had nourished Joseph (for so old he
was when he was sold from him, ch. xxxvii. 2), and now, by way of
requital, seventeen years Joseph nourished him. Observe how kindly
Providence ordered Jacob's affairs, that when he was old, and least
able to bear care or fatigue, he had least occasion for it, being well
provided for by his son without his own forecast. Thus God considers
the frame of his people. 2. The care Jacob died in. At last the time
drew nigh that Israel must die, v. 29. Israel, a prince with God, that
had power over the angel and prevailed, yet must yield to death. There
is no remedy, he must die: it is appointed for all men, therefore for
him; and there is no discharge in that war. Joseph supplied him with
bread, that he might not die by famine; but this did not secure him
from dying by age or sickness. He died by degrees; his candle was not
blown out, but gradually burnt down to the socket, so that he saw, at
some distance, the time drawing nigh. Note, It is an improvable
advantage to see the approach of death before we feel its arrests, that
we may be quickened to do what our hand finds to do with all our might:
however, it is not far from any of us. Now Jacob's care, as he saw the
day approaching, was about his burial, not the pomp of it (he was no
way solicitous about that), but the place of it. (1.) He would be
buried in Canaan. This he resolved on, not from mere humour, because
Canaan was the land of his nativity, but in faith, because it was the
land of promise (which he desired thus, as it were, to keep possession
of, till the time should come when his posterity should be masters of
it), and because it was a type of heaven, that better country which he
that said these things declared plainly that he was in expectation of,
Heb. xi. 14. He aimed at a good land, which would be his rest and bliss
on the other side death. (2.) He would have Joseph sworn to bring him
thither to be buried (v. 29, 31), that Joseph, being under such a
solemn obligation to do it, might have that to answer to the objections
which otherwise might have been made against it, and for the greater
satisfaction of Jacob now in his dying minutes. Nothing will better
help to make a death-bed easy than the certain prospect of a rest in
Canaan after death. (3.) When this was done Israel bowed himself upon
the bed's head, yielding himself, as it were, to the stroke of death
("Now let it come, and it shall be welcome"), or worshipping God, as it
is explained, Heb. xi. 21, giving God thanks for all his favours, and
particularly for this, that Joseph was ready, not only to put his hand
upon his eyes to close them, but under his thigh to give him the
satisfaction he desired concerning his burial. Thus those that go down
to the dust should, with humble thankfulness, bow before God, the God
of their mercies, Ps. xxii. 29.
__________________________________________________________________
G E N E S I S
CHAP. XLVIII.
The time drawing nigh that Israel must die, having, in the former
chapter, given order about his burial, in this he takes leave of his
grand-children by Joseph, and in the next of all his children. Thus
Jacob's dying words are recorded, because he then spoke by a spirit of
prophecy; Abraham's and Isaac's are not. God's gifts and graces shine
forth much more in some saints than in others upon their death-beds.
The Spirit, like the wind, blows where it listeth. In this chapter, I.
Joseph, hearing of his father's sickness, goes to visit him, and takes
his two sons with him, ver. 1, 2. II. Jacob solemnly adopts his two
sons, and takes them for his own, ver. 3-7. III. He blesses them, ver.
8-16. IV. He explains and justifies the crossing of his hands in
blessing them, ver. 17-20. V. He leaves a particular legacy to Joseph,
ver. 21, 22.
Jacob's Last Illness. (b. c. 1689.)
1 And it came to pass after these things, that one told Joseph, Behold,
thy father is sick: and he took with him his two sons, Manasseh and
Ephraim. 2 And one told Jacob, and said, Behold, thy son Joseph
cometh unto thee: and Israel strengthened himself, and sat upon the
bed. 3 And Jacob said unto Joseph, God Almighty appeared unto me at
Luz in the land of Canaan, and blessed me, 4 And said unto me,
Behold, I will make thee fruitful, and multiply thee, and I will make
of thee a multitude of people; and will give this land to thy seed
after thee for an everlasting possession. 5 And now thy two sons,
Ephraim and Manasseh, which were born unto thee in the land of Egypt
before I came unto thee into Egypt, are mine; as Reuben and Simeon,
they shall be mine. 6 And thy issue, which thou begettest after them,
shall be thine, and shall be called after the name of their brethren in
their inheritance. 7 And as for me, when I came from Padan, Rachel
died by me in the land of Canaan in the way, when yet there was but a
little way to come unto Ephrath: and I buried her there in the way of
Ephrath; the same is Beth-lehem.
Here, I. Joseph, upon notice of his father's illness, goes to see him;
though a man of honour and business, yet he will not fail to show this
due respect to his aged father, v. 1. Visiting the sick, to whom we lie
under obligations, or may have opportunity of doing good, either for
body or soul, is our duty. The sick bed is a proper place both for
giving comfort and counsel to others and receiving instruction
ourselves. Joseph took his two sons with him, that they might receive
their dying grandfather's blessing, and that what they might see in
him, and hear from him, might make an abiding impression upon them.
Note, 1. It is good to acquaint young people that are coming into the
world with the aged servants of God that are going out of it, whose
dying testimony to the goodness of God, and the pleasantness of
wisdom's ways, may be a great encouragement to the rising generation.
Manasseh and Ephraim (I dare say) would never forget what passed at
this time. 2. Pious parents are desirous of a blessing, not only for
themselves, but for their children. "O that they may live before God!"
Joseph had been, above all his brethren, kind to his father, and
therefore had reason to expect particular favour from him.
II. Jacob, upon notice of his son's visit, prepared himself as well as
he could to entertain him, v. 2. He did what he could to rouse his
spirits, and to stir up the gift that was in him; what little was left
of bodily strength he put forth to the utmost, and sat upon the bed.
Note, It is very good for sick and aged people to be as lively and
cheerful as they can, that they may not faint in the day of adversity.
Strengthen thyself, as Jacob here, and God will strengthen thee;
hearten thyself and help thyself, and God will help and hearten thee.
Let the spirit sustain the infirmity.
III. In recompence to Joseph for all his attentions to him, he adopted
his two sons. In this charter of adoption there is, 1. A particular
recital of God's promise to him, to which this had reference: "God
blessed me (v. 3), and let that blessing be entailed upon them." God
had promised him two things, a numerous issue, and Canaan for an
inheritance (v. 4); and Joseph's sons, pursuant hereunto, should each
of them multiply into a tribe, and each of them have a distinct lot in
Canaan, equal with Jacob's own sons. See how he blessed them by faith
in that which God had said to him, Heb. xi. 21. Note, In all our
prayers, both for ourselves and for our children, we ought to have a
particular eye to, and remembrance of, God's promises to us. 2. An
express reception of Joseph's sons into his family: "Thy sons are mine
(v. 5), not only my grand-children, but as my own children." Though
they were born in Egypt, and their father was then separated from his
brethren, which might seem to have cut them off from the heritage of
the Lord, yet Jacob takes them in, and owns them for visible church
members. He explains this at v. 16, Let my name be named upon them, and
the name of my fathers; as if he had said, "Let them not succeed their
father in his power and grandeur here in Egypt, but let them succeed me
in the inheritance of the promise made to Abraham," which Jacob looked
upon as much more valuable and honourable, and would have them to prize
and covet accordingly. Thus the aged dying patriarch teaches these
young persons, now that they were of age (being about twenty-one years
old), not to look upon Egypt as their home, nor to incorporate
themselves with the Egyptians, but to take their lot with the people of
God, as Moses afterwards in the like temptation, Heb. xi. 24-26. And
because it would be a piece of self-denial in them, who stood so fair
for preferment in Egypt, to adhere to the despised Hebrews, to
encourage them he constitutes each of them the head of a tribe. Note,
Those are worthy of double honour who, through God's grace, break
through the temptations of worldly wealth and preferment, to embrace
religion in disgrace and poverty. Jacob will have Ephraim and Manasseh
to believe that it is better to be low and in the church than high and
out of it, to be called by the name of poor Jacob than to be called by
the name of rich Joseph. 3. A proviso inserted concerning the children
he might afterwards have; they should not be accounted heads of tribes,
as Ephraim and Manasseh were, but should fall in with either the one or
the other of their brethren, v. 6. It does not appear that Joseph had
any more children; however, it was Jacob's prudence to give this
direction, for the preventing of contest and mismanagement. Note, In
making settlements, it is good to take advice, and to provide for what
may happen, while we cannot foresee what will happen. Our prudence must
attend God's providence. 4. Mention is made of the death and burial of
Rachel, Joseph's mother, and Jacob's best beloved wife (v. 7),
referring to that story, ch. xxxv. 19. Note, (1.) When we come to die
ourselves, it is good to call to mind the death of our dear relations
and friends, that have gone before us, to make death and the grave the
more familiar to us. See Num. xxvii. 13. Those that were to us as our
own souls are dead and buried; and shall we think it much to follow
them in the same path? (2.) The removal of dear relations from us is an
affliction the remembrance of which cannot but abide with us a great
while. Strong affections in the enjoyment cause long afflictions in the
loss.
Jacob Blesses the Sons of Joseph; Jacob's Dying Prophecy. (b. c. 1689.)
8 And Israel beheld Joseph's sons, and said, Who are these? 9 And
Joseph said unto his father, They are my sons, whom God hath given me
in this place. And he said, Bring them, I pray thee, unto me, and I
will bless them. 10 Now the eyes of Israel were dim for age, so that
he could not see. And he brought them near unto him; and he kissed
them, and embraced them. 11 And Israel said unto Joseph, I had not
thought to see thy face: and, lo, God hath showed me also thy seed.
12 And Joseph brought them out from between his knees, and he bowed
himself with his face to the earth. 13 And Joseph took them both,
Ephraim in his right hand toward Israel's left hand, and Manasseh in
his left hand toward Israel's right hand, and brought them near unto
him. 14 And Israel stretched out his right hand, and laid it upon
Ephraim's head, who was the younger, and his left hand upon Manasseh's
head, guiding his hands wittingly; for Manasseh was the firstborn. 15
And he blessed Joseph, and said, God, before whom my fathers Abraham
and Isaac did walk, the God which fed me all my life long unto this
day, 16 The Angel which redeemed me from all evil, bless the lads;
and let my name be named on them, and the name of my fathers Abraham
and Isaac; and let them grow into a multitude in the midst of the
earth. 17 And when Joseph saw that his father laid his right hand
upon the head of Ephraim, it displeased him: and he held up his
father's hand, to remove it from Ephraim's head unto Manasseh's head.
18 And Joseph said unto his father, Not so, my father: for this is the
firstborn; put thy right hand upon his head. 19 And his father
refused, and said, I know it, my son, I know it: he also shall become a
people, and he also shall be great: but truly his younger brother shall
be greater than he, and his seed shall become a multitude of nations.
20 And he blessed them that day, saying, In thee shall Israel bless,
saying, God make thee as Ephraim and as Manasseh: and he set Ephraim
before Manasseh. 21 And Israel said unto Joseph, Behold, I die: but
God shall be with you, and bring you again unto the land of your
fathers. 22 Moreover I have given to thee one portion above thy
brethren, which I took out of the hand of the Amorite with my sword and
with my bow.
Here is, I. The blessing with which Jacob blessed the two sons of
Joseph, which is the more remarkable because the apostle makes such
particular mention of it (Heb. xi. 21), while he says nothing of the
blessing which Jacob pronounced on the rest of his sons, though that
also was done in faith. Observe here,
1. Jacob was blind for age, v. 10. It is one of the common infirmities
of old age. Those that look out at the windows are darkened, Eccl. xii.
3. It is folly to walk in the sight of our eyes, and to suffer our
hearts to go after them, while we know death will shortly close them,
and we do not know but some accident between us and death may darken
them. Jacob, like his father before him, when he was old, was
dim-sighted. Note, (1.) Those that have the honour of age must
therewith be content to take the burden of it. (2.) The eye of faith
may be very clear even when the eye of the body is very much clouded.
2. Jacob was very fond of Joseph's sons: He kissed them and embraced
them, v. 10. It is common for old people to have a very particular
affection for their grand-children, perhaps more than they had for
their own children when they were little, which Solomon gives a reason
for (Prov. xvii. 6), Children's children are the crown of old men. With
what satisfaction does Jacob say here (v. 11), I had not thought to see
thy face (having many years given him up for lost), and, lo, God has
shown me also thy seed! See here, (1.) How these two good men own God
in their comforts. Joseph says (v. 9), They are my sons whom God has
given me, and, to magnify the favour, he adds, "In this place of my
banishment, slavery, and imprisonment." Jacob says here, God has shown
me thy seed. Our comforts are then doubly sweet to us when we see them
coming from God's hand. (2.) How often God, in his merciful
providences, outdoes our expectations, and thus greatly magnifies his
favours. He not only prevents our fears, but exceeds our hopes. We may
apply this to the promise which is made to us and to our children. We
could not have thought that we should have been taken into covenant
with God ourselves, considering how guilty and corrupt we are; and yet,
lo, he has shown us our seed also in covenant with him.
3. Before he entails his blessing, he recounts his experiences of God's
goodness to him. He had spoken (v. 3) of God's appearing to him. The
particular visits of his grace, and the special communion we have
sometimes had with him, ought never to be forgotten. But (v. 15, 16) he
mentions the constant care which the divine Providence had taken of him
all his days. (1.) He had fed him all his life long unto this day, v.
15. Note, As long as we have lived in this world we have had continual
experience of God's goodness to us, in providing for the support of our
natural life. Our bodies have called for daily food, and no little has
gone to feed us, yet we have never wanted food convenient. He that has
fed us all our life long surely will not fail us at last. (2.) He had
by his angel redeemed him from all evil, v. 16. A great deal of
hardship he had known in his time, but God had graciously kept him from
the evil of his troubles. Now that he was dying he looked upon himself
as redeemed from all evil, and bidding an everlasting farewell to sin
and sorrow. Christ, the Angel of the covenant, is he that redeems us
from all evil, 2 Tim. iv. 18. Note, [1.] It becomes the servants of
God, when they are old and dying, to witness for our God that they have
found him gracious. [2.] Our experiences of God's goodness to us are
improvable, both for the encouragement of others to serve God, and for
encouragement to us in blessing them and praying for them.
4. When he confers the blessing and name of Abraham and Isaac upon them
he recommends the pattern and example of Abraham and Isaac to them, v.
15. He calls God the God before whom his fathers Abraham and Isaac
walked, that is, in whom they believed, whom they observed and obeyed,
and with whom they kept up communion in instituted ordinances,
according to the condition of the covenant. Walk before me, ch. xvii.
1. Note, (1.) Those that would inherit the blessing of their godly
ancestors, and have the benefit of God's covenant with them, must tread
in the steps of their piety. (2.) It should recommend religion and the
service of God to us that God was the God of our fathers, and that they
had satisfaction in walking before him.
5. In blessing them, he crossed hands. Joseph placed them so as that
Jacob's right hand should be put on the head of Manasseh the elder, v.
12, 13. But Jacob would put it on the head of Ephraim the younger, v.
14. This displeased Joseph, who was willing to support the reputation
of his first-born, and would therefore have removed his father's hands,
v. 17, 18. But Jacob gave him to understand that he know what he did,
and that he did it not by mistake, nor in a humour, nor from a partial
affection to one more than the other, but from a spirit of prophecy,
and in compliance with the divine counsels. Manasseh should be great,
but truly Ephraim should be greater. When the tribes were mustered in
the wilderness, Ephraim was more numerous than Manasseh, and had the
standard of that squadron (Num. i. 32, 33, 35; ii. 18, 20), and is
named first, Ps. lxxx. 2. Joshua was of that tribe, so was Jeroboam.
The tribe of Manasseh was divided, one half on one side Jordan, the
other half on the other side, which made it the less powerful and
considerable. In the foresight of this, Jacob crossed hands. Note. (1.)
God, in bestowing his blessings upon his people, gives more to some
than to others, more gifts, graces, and comforts, and more of the good
things of this life. (2.) He often gives most to those that are least
likely. He chooses the weak things of the world; raises the poor out of
the dust. Grace observes not the order of nature, nor does God prefer
those whom we think fittest to be preferred, but as it pleases him. It
is observable how often God, by the distinguishing favours of his
covenant, advanced the younger above the elder, Abel above Cain, Shem
above Japheth, Abraham above Nahor and Haran, Isaac above Ishmael,
Jacob above Esau; Judah and Joseph were preferred before Reuben, Moses
before Aaron, David and Solomon before their elder brethren. See 1 Sam.
xvi. 7. He tied the Jews to observe the birthright (Deut. xxi. 17), but
he never tied himself to observe it. Some make this typical of the
preference given to the Gentiles above the Jews; the Gentile converts
were much more numerous than those of the Jews. See Gal. iv. 27. Thus
free grace becomes more illustrious.
II. The particular tokens of his favour to Joseph. 1. He left with him
the promise of their return out of Egypt, as a sacred trust: I die, but
God shall be with you, and bring you again, v. 21. Accordingly, Joseph,
when he died, left it with his brethren, ch. l. 24. This assurance was
given them, and carefully preserved among them, that they might neither
love Egypt too much when it favoured them, nor fear it too much when it
frowned upon them. These words of Jacob furnish us with comfort in
reference to the death of our friends: They die; but God shall be with
us, and his gracious presence is sufficient to make up the loss: they
leave us, but he will never fail us. Further, He will bring us to the
land of our fathers, the heavenly Canaan, whither our godly fathers
have gone before us. If God be with us while we stay behind in this
world, and will receive us shortly to be with those that have gone
before to a better world, we ought not to sorrow as those that have no
hope. 2. He bestowed one portion upon him above his brethren, v. 22.
The lands bequeathed are described to be those which he took out of the
hand of the Amorite with his sword, and with his bow. He purchased them
first (Josh. xxiv. 32), and, it seems, was afterwards disseized of them
by the Amorites, but retook them by the sword, repelling force by
force, and recovering his right by violence when he could not otherwise
recover it. These lands he settled upon Joseph; mention is made of this
grant, John iv. 5. Pursuant to it, this parcel of ground was given to
the tribe of Ephraim as their right, and the lot was never cast upon
it; and in it Joseph's bones were buried, which perhaps Jacob had an
eye to as much as to any thing in this settlement. Note, It may
sometimes be both just and prudent to give some children portions above
the rest; but a grave is that which we can most count upon as our own
in this earth.
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G E N E S I S
CHAP. XLIX.
This chapter is a prophecy; the likest to it we have yet met with was
that of Noah, ch. ix. 25, &c. Jacob is here upon his death-bed, making
his will. He put it off till now, because dying men's words are apt to
make deep impressions, and to be remembered long: what he said here, he
could not say when he would, but as the Spirit gave him utterance, who
chose this time, that divine strength might be perfected in his
weakness. The twelve sons of Jacob were, in their day, men of renown,
but the twelve tribes of Israel, which descended and were denominated
from them, were much more renowned; we find their names upon the gates
of the New Jerusalem, Rev. xxi. 12. In the prospect of this their dying
father says something remarkable of each son, or of the tribe that bore
his name. Here is, I. The preface, ver. 1, 2. II. The prediction
concerning each tribe, ver. 3-28. III. The charge repeated concerning
his burial, ver. 29-32. IV. His death, ver. 33.
Jacob's Prophecy Concerning His Sons. (b. c. 1689.)
1 And Jacob called unto his sons, and said, Gather yourselves together,
that I may tell you that which shall befal you in the last days. 2
Gather yourselves together, and hear, ye sons of Jacob; and hearken
unto Israel your father. 3 Reuben, thou art my firstborn, my might,
and the beginning of my strength, the excellency of dignity, and the
excellency of power: 4 Unstable as water, thou shalt not excel;
because thou wentest up to thy father's bed; then defiledst thou it: he
went up to my couch.
Here is, I. The preface to the prophecy, in which, 1. The congregation
is called together (v. 2): Gather yourselves together; let them all be
sent for from their several employments, to see their father die, and
to hear his dying words. It was a comfort to Jacob, now that he was
dying, to see all his children about him, and none missing, though he
had sometimes thought himself bereaved. It was of use to them to attend
him in his last moments, that they might learn of him how to die, as
well as how to live: what he said to each he said in the hearing of all
the rest; for we may profit by the reproofs, counsels, and comforts,
that are principally intended for others. His calling upon them once
and again to gather together intimated both a precept to them to unite
in love, (to keep together, not to mingle with the Egyptians, not to
forsake the assembling of themselves together,) and a prediction that
they should not be separated from each other, as Abraham's sons and
Isaac's were, but should be incorporated, and all make one people. 2. A
general idea is given of the intended discourse (v. 1): That I may tell
you that which shall befal you (not your persons, but your posterity)
in the latter days; this prediction would be of use to those that came
after them, for the confirming of their faith and the guiding of their
way, on their return to Canaan, and their settlement there. We cannot
tell our children what shall befal them or their families in this
world; but we can tell them, from the word of God, what will befal them
in the last day of all, according as they conduct themselves in this
world. 3. Attention is demanded (v. 2): "Hearken to Israel your father;
let Israel, that has prevailed with God, prevail with you." Note,
Children must diligently hearken to what their godly parents say,
particularly when they are dying. Hear, you children, the instruction
of a father, which carries with it both authority and affection, Prov.
iv. 1.
II. The prophecy concerning Reuben. He begins with him (v. 3, 4), for
he was the firstborn; but by committing uncleanness with his father's
wife, to the great reproach of the family to which he ought to have
been an ornament, he forfeited the prerogatives of the birthright; and
his dying father here solemnly degrades him, though he does not disown
nor disinherit him: he shall have all the privileges of a son, but not
of a firstborn. We have reason to think Reuben had repented of his sin,
and it was pardoned; yet it was a necessary piece of justice, in
detestation of the villany, and for warning to others, to put this mark
of disgrace upon him. Now according to the method of degrading, 1.
Jacob here puts upon him the ornaments of the birthright (v. 3), that
he and all his brethren might see what he had forfeited, and, in that,
might see the evil of the sin: as the firstborn, he was his father's
joy, almost his pride, being the beginning of his strength. How welcome
he was to his parents his name bespeaks, Reuben, See a son. To him
belonged the excellency of dignity above his brethren, and some power
over them. Christ Jesus is the firstborn among many brethren, and to
him, of right, belong the most excellent power and dignity: his church
also, through him, is a church of firstborn. 2. He then strips him of
these ornaments (v. 4), lifts him up, that he may cast him down, by
that one word, "Thou shalt not excel; a being thou shalt have as a
tribe, but not an excellency." No judge, prophet, nor prince, is found
of that tribe, nor any person of renown except Dathan and Abiram, who
were noted for their impious rebellion against Moses. That tribe, as
not aiming to excel, meanly chose a settlement on the other side
Jordan. Reuben himself seems to have lost all that influence upon his
brethren to which his birthright entitled him; for when he spoke unto
them they would not hear, ch. xlii. 22. Those that have not
understanding and spirit to support the honours and privileges of their
birth will soon lose them, and retain only the name of them. The
character fastened upon Reuben, for which he is laid under this mark of
infamy, is that he was unstable as water. (1.) His virtue was unstable;
he had not the government of himself and his own appetites: sometimes
he would be very regular and orderly, but at other times he deviated
into the wildest courses. Note, Instability is the ruin of men's
excellency. Men do not thrive because they do not fix. (2.) His honour
consequently was unstable; it departed from him, vanished into smoke,
and became as water spilt upon the ground. Note, Those that throw away
their virtue must not expect to save their reputation. Jacob charges
him particularly with the sin for which he was thus disgraced: Thou
wentest up to thy father's bed. It was forty years ago that he had been
guilty of this sin, yet now it is remembered against him. Note, As time
will not of itself wear off the guilt of any sin from the conscience,
so there are some sins whose stains it will not wipe off from the good
name, especially seventh-commandment sins. Reuben's sin left an
indelible mark of infamy upon his family, a dishonour that was a wound
not to be healed without a scar, Prov. vi. 32, 33. Let us never do
evil, and then we need not fear being told of it.
5 Simeon and Levi are brethren; instruments of cruelty are in their
habitations. 6 O my soul, come not thou into their secret; unto their
assembly, mine honour, be not thou united: for in their anger they slew
a man, and in their selfwill they digged down a wall. 7 Cursed be
their anger, for it was fierce; and their wrath, for it was cruel: I
will divide them in Jacob, and scatter them in Israel.
These were next in age to Reuben, and they also had been a grief and
shame to Jacob, when they treacherously and barbarously destroyed the
Shechemites, which he here remembers against them. Children should be
afraid of incurring their parents' just displeasure, lest they fare the
worse for it long afterwards, and, when they would inherit the
blessing, be rejected. Observe, 1. The character of Simeon and Levi:
they were brethren in disposition; but, unlike their father, they were
passionate and revengeful, fierce and uncontrollable; their swords,
which should have been only weapons of defence, were (as the margin
reads it, v. 5) weapons of violence, to do wrong to others, not to save
themselves from wrong. Note, It is no new thing for the temper of
children to differ very much from that of their parents. We need not
think this strange: it was so in Jacob's family. It is not in the power
of parents, no, not by education, to form the dispositions of their
children; Jacob bred his sons to every thing that was mild and quiet,
and yet they proved to be thus furious. 2. A proof of this is the
murder of the Shechemites, which Jacob deeply resented at the time (ch.
xxxiv. 30) and still continued to resent. They slew a man, Shechem
himself, and many others; and, to effect that, they digged down a wall,
broke the houses, to plunder them, and murder the inhabitants. Note,
The best governors cannot always restrain those under their charge from
committing the worst villanies. And when two in a family are
mischievous they commonly make one another so much the worse, and it
were wisdom to part them. Simeon and Levi, it is probable, were most
active in the wrong done to Joseph, to which some think Jacob has here
some reference; for in their anger they would have slain that man.
Observe what a mischievous thing self-will is in young people: Simeon
and Levi would not be advised by their aged and experienced father; no,
they would be governed by their own passion rather than by his
prudence. Young people would better consult their own interests if they
would less indulge their own will. 3. Jacob's protestation against this
barbarous act of theirs: O my soul, come not thou into their secret.
Hereby he professes not only his abhorrence of such practices in
general, but his innocence particularly in that matter. Perhaps he had
been suspected as, under-hand, aiding and abetting; he therefore thus
solemnly expresses his detestation of the fact, that he might not die
under that suspicion. Note, Our soul is our honour; by its powers and
faculties we are distinguished from, and dignified above, the beasts
that perish. Note, further, We ought, from our hearts, to detest and
abhor all society and confederacy with bloody and mischievous men. We
must not be ambitious of coming into their secret, or knowing the
depths of Satan. 4. His abhorrence of those brutish lusts that led them
to this wickedness: Cursed be their anger. He does not curse their
persons, but their lusts. Note, (1.) Anger is the cause and original of
a great deal of sin, and exposes us to the curse of God, and his
judgment, Matt. v. 22. (2.) We ought always, in the expressions of our
zeal, carefully to distinguish between the sinner and the sin, so as
not to love nor bless the sin for the sake of the person, nor to hate
nor curse the person for the sake of the sin. 5. A token of displeasure
which he foretells their posterity should lie under for this: I will
divide them. The Levites were scattered throughout all the tribes, and
Simeon's lot lay not together, and was so strait that many of the tribe
were forced to disperse themselves in quest of settlements and
subsistence. This curse was afterwards turned into a blessing to the
Levites; but the Simeonites, for Zimri's sin (Num. xxv. 14), had it
bound on. Note, Shameful dispersions are the just punishment of sinful
unions and confederacies.
8 Judah, thou art he whom thy brethren shall praise: thy hand shall be
in the neck of thine enemies; thy father's children shall bow down
before thee. 9 Judah is a lion's whelp: from the prey, my son, thou
art gone up: he stooped down, he couched as a lion, and as an old lion;
who shall rouse him up? 10 The sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until Shiloh come; and unto him
shall the gathering of the people be. 11 Binding his foal unto the
vine, and his ass's colt unto the choice vine; he washed his garments
in wine, and his clothes in the blood of grapes: 12 His eyes shall be
red with wine, and his teeth white with milk.
Glorious things are here said of Judah. The mention of the crimes of
the three elder of his sons had not so put the dying patriarch out of
humour but that he had a blessing ready for Judah, to whom blessings
belonged. Judah's name signifies praise, in allusion to which he says,
Thou art he whom thy brethren shall praise, v. 8. God was praised for
him (ch. xxix. 35), praised by him, and praised in him; and therefore
his brethren shall praise him. Note, Those that are to God for a praise
shall be the praise of their brethren. It is prophesied that, 1. The
tribe of Judah should be victorious and successful in war: Thy hand
shall be in the neck of thy enemies. This was fulfilled in David, Ps.
xviii. 40. 2. It should be superior to the rest of the tribes; not only
in itself more numerous and illustrious, but having a dominion over
them: Thy father's children shall bow down before thee. Judah was the
lawgiver, Ps. lx. 7. That tribe led the van through the wilderness, and
in the conquest of Canaan, Judg. i. 2. The prerogatives of the
birthright which Reuben had forfeited, the excellency of dignity and
power, were thus conferred upon Judah. Observe, "Thy brethren shall bow
down before thee, and yet shall praise thee, reckoning themselves happy
in having so wise and bold a commander." Note, Honour and power are
then a blessing to those that have them when they are not grudged and
envied, but praised and applauded, and cheerfully submitted to. 3. It
should be a strong and courageous tribe, and so qualified for command
and conquest: Judah is a lion's whelp, v. 9. The lion is the king of
beasts, the terror of the forest when he roars; when he seizes his
prey, none can resist him; when he goes up from the prey, none dare
pursue him to revenge it. By this it is foretold that the tribe of
Judah should become very formidable, and should not only obtain great
victories, but should peaceably and quietly enjoy what was obtained by
those victories--that they should make war, not for the sake of war,
but for the sake of peace. Judah is compared, not to a lion rampant,
always tearing, always raging, always ranging; but to a lion couchant,
enjoying the satisfaction of his power and success, without creating
vexation to others: this is to be truly great. 4. It should be the
royal tribe, and the tribe from which Messiah the Prince should come:
The sceptre shall not depart from Judah, till Shiloh come, v. 10. Jacob
here foresees and foretells, (1.) That the sceptre should come into the
tribe of Judah, which was fulfilled in David, on whose family the crown
was entailed. (2.) That Shiloh should be of this tribe--his seed, that
promised seed, in whom the earth should be blessed: that peaceable and
prosperous one, or the Saviour, so others translate it, he shall come
of Judah. Thus dying Jacob, at a great distance, saw Christ's day, and
it was his comfort and support on his death-bed. (3.) That after the
coming of the sceptre into the tribe of Judah it should continue in
that tribe, at least a government of their own, till the coming of the
Messiah, in whom, as the king of the church, and the great high priest,
it was fit that both the priesthood and the royalty should determine.
Till the captivity, all along from David's time, the sceptre was in
Judah, and subsequently the governors of Judea were of that tribe, or
of the Levites that adhered to it (which was equivalent), till Judea
became a province of the Roman empire, just at the time of our
Saviour's birth, and was at that time taxed as one of the provinces,
Luke ii. 1. And at the time of his death the Jews expressly owned, We
have no king but Cæsar. Hence it is undeniably inferred against the
Jews that our Lord Jesus is he that should come, and that we are to
look for no other; for he came exactly at the time appointed. Many
excellent pens have been admirable well employed in explaining and
illustrating this famous prophecy of Christ. 5. It should be a very
fruitful tribe, especially that it should abound with milk for babes,
and wine to make glad the heart of strong men (v. 11, 12)--vines so
common in the hedge-rows and so strong that they should tie their asses
to them, and so fruitful that they should load their asses from
them--wine as plentiful as water, so that the men of that tribe should
be very healthful and lively, their eyes brisk and sparkling, their
teeth white. Much of what is here said concerning Judah is to be
applied to our Lord Jesus. (1.) He is the ruler of all his father's
children, and the conqueror of all his father's enemies; and he it is
that is the praise of all the saints. (2.) He is the lion of the tribe
of Judah, as he is called with reference to this prophecy (Rev. v. 5),
who, having spoiled principalities and powers, went up a conqueror, and
couched so as none can stir him up, when he sat down on the right hand
of the Father. (3.) To him belongs the sceptre; he is the lawgiver, and
to him shall the gathering of the people be, as the desire of all
nations (Hag. ii. 7), who, being lifted up from the earth, should draw
all men unto him (John xii. 32), and in whom the children of God that
are scattered abroad should meet as the centre of their unity, John xi.
52. (4.) In him there is plenty of all that which is nourishing and
refreshing to the soul, and which maintains and cheers the divine life
in it; in him we may have wine and milk, the riches of Judah's tribe,
without money and without price, Isa. lv. 1.
13 Zebulun shall dwell at the haven of the sea; and he shall be for a
haven of ships; and his border shall be unto Zidon. 14 Issachar is a
strong ass couching down between two burdens: 15 And he saw that rest
was good, and the land that it was pleasant; and bowed his shoulder to
bear, and became a servant unto tribute. 16 Dan shall judge his
people, as one of the tribes of Israel. 17 Dan shall be a serpent by
the way, an adder in the path, that biteth the horse heels, so that his
rider shall fall backward. 18 I have waited for thy salvation, O
Lord. 19 Gad, a troop shall overcome him: but he shall overcome at
the last. 20 Out of Asher his bread shall be fat, and he shall yield
royal dainties. 21 Naphtali is a hind let loose: he giveth goodly
words.
Here we have Jacob's prophecy concerning six of his sons.
I. Concerning Zebulun (v. 13), that his posterity should have their lot
upon the seacoast, and should be merchants, and mariners, and traders
at sea. This was fulfilled when, two or three hundred years after, the
land of Canaan was divided by lot, and the border of Zebulun went up
towards the sea, Josh. xix. 11. Had they chosen their lot themselves,
or Joshua appointed it, we might have supposed it done with design to
make Jacob's words good; but, being done by lot, it appears that it was
divinely disposed, and Jacob divinely inspired. Note, The lot of God's
providence exactly agrees with the plan of God's counsel, like a true
copy with the original. If prophecy says, Zebulun shall be a haven of
ships, Providence will so plant him. Note, 1. God appoints the bounds
of our habitation. 2. It is our wisdom and duty to accommodate
ourselves to our lot and to improve it. If Zebulun dwell at the haven
of the sea, let him be for a haven of ships.
II. Concerning Issachar, v. 14, 15. 1. That the men of that tribe
should be strong and industrious, fit for labour and inclined to
labour, particularly the toil of husbandry, like the ass, that
patiently carries his burden, and, by using himself to it, makes it the
easier. Issachar submitted to two burdens, tillage and tribute. It was
a tribe that took pains, and, thriving thereby, was called upon for
rents and taxes. 2. That they should be encouraged in their labour by
the goodness of the land that should fall to their lot. (1.) He saw
that rest at home was good. Note, The labour of the husbandman is
really rest, in comparison with that of soldiers and seamen, whose
hurries and perils are such that those who tarry at home in the most
constant service have no reason to envy them. (2.) He saw that the land
was pleasant, yielding not only pleasant prospects to charm the eye of
the curious, but pleasant fruits to recompense his toils. Many are the
pleasures of a country life, abundantly sufficient to balance the
inconveniences of it, if we can but persuade ourselves to think so,
Issachar, in prospect of advantage, bowed his shoulders to bear: let
us, with an eye of faith, see the heavenly rest to be good, and that
land of promise to be pleasant; and this will make our present services
easy, and encourage us to bow our shoulder to them.
III. Concerning Dan, v. 16, 17. What is said concerning Dan has
reference either, 1. To that tribe in general, that though Dan was one
of the sons of the concubines yet he should be a tribe governed by
judges of his own as well as other tribes, and should, by art, and
policy, and surprise, gain advantages against his enemies, like a
serpent suddenly biting the heel of the traveller. Note, In God's
spiritual Israel there is no distinction made of bond or free, Col.
iii. 11. Dan shall be incorporated by as good a charter as any of the
other tribes. Note, also, Some, like Dan, may excel in the subtlety of
the serpent, as others, like Judah, in the courage of the lion; and
both may do good service to the cause of God against the Canaanites. Or
it may refer, 2. To Samson, who was of that tribe, and judged Israel,
that is, delivered them out of the hands of the Philistines, not as the
other judges, by fighting them in the field, but by the vexations and
annoyances he gave them underhand: when he pulled the house down under
the Philistines that were upon the roof of it, he made the horse throw
his rider.
Thus was Jacob going on with his discourse; but now, being almost spent
with speaking, and ready to faint and die away, he relieves himself
with those words which come in as a parenthesis (v. 18), I have waited
for thy salvation, O Lord! as those that are fainting are helped by
taking a spoonful of a cordial, or smelling at a bottle of spirits; or,
if he must break off here, and his breath will not serve him to finish
what he intended, with these words he pours out his soul into the bosom
of his God, and even breathes it out. Note, The pious ejaculations of a
warm and lively devotion, though sometimes they may be incoherent, are
not therefore to be censured as impertinent; that may be uttered
affectionately which does not come in methodically. It is no absurdity,
when we are speaking to men, to lift up our hearts to God. The
salvation he waited for was Christ, the promised seed, whom he had
spoken of, v. 10. Now that he was going to be gathered to his people,
he breathes after him to whom the gathering of the people shall be. The
salvation he waited for was also heaven, the better country, which he
declared plainly that he sought (Heb. xi. 13, 14), and continued
seeking, now that he was in Egypt. Now that he is going to enjoy the
salvation he comforts himself with this, that he had waited for the
salvation. Note, It is the character of a living saint that he waits
for the salvation of the Lord. Christ, as our way to heaven, is to be
waited on; and heaven, as our rest in Christ, is to be waited for.
Again, It is the comfort of a dying saint thus to have waited for the
salvation of the Lord; for then he shall have what he has been waiting
for: long-looked-for will come.
IV. Concerning Gad, v. 19. He alludes to his name, which signifies a
troop, foresees the character of that tribe, that it should be a
warlike tribe, and so we find (1 Chron. xii. 8); the Gadites were men
of war fit for the battle. He foresees that the situation of that tribe
on the other side Jordan would expose it to the incursions of its
neighbours, the Moabites and Ammonites; and, that they might not be
proud of their strength and valour, he foretells that the troops of
their enemies should, in many skirmishes, overcome them; yet, that they
might not be discouraged by their defeats, he assures them that they
should overcome at the last, which was fulfilled when, in Saul's time
and David's, the Moabites and Ammonites were wholly subdued: see 1
Chron. v. 18, &c. Note, The cause of God and his people, though it may
seem for a time to be baffled and run down, will yet be victorious at
last. Vincimur in prælio, sed non in bello--We are foiled in a battle,
but not in a campaign. Grace in the soul is often foiled in its
conflicts, troops of corruption overcome it, but the cause is God's,
and grace will in the issue come off conqueror, yea, more than
conqueror, Rom. viii. 37.
V. Concerning Asher (v. 20), that it should be a very rich tribe,
replenished not only with bread for necessity, but with fatness, with
dainties, royal dainties (for the king himself is served of the field,
Eccl. v. 9), and these exported out of Asher to other tribes, perhaps
to other lands. Note, The God of nature has provided for us not only
necessaries but dainties, that we might call him a bountiful
benefactor; yet, whereas all places are competently furnished with
necessaries, only some places afford dainties. Corn is more common than
spices. Were the supports of luxury as universal as the supports of
life, the world would be worse than it is, and that it needs not be.
VI. Concerning Naphtali (v. 21), a tribe that carries struggles in its
name; it signifies wrestling, and the blessing entailed upon it
signifies prevailing; it is a hind let loose. Though we find not this
prediction so fully answered in the event as some of the rest, yet, no
doubt, it proved true that those of this tribe were, 1. As the loving
hind (for that is her epithet, Prov. v. 19), friendly and obliging to
one another and to other tribes; their converse remarkably kind and
endearing. 2. As the loosened hind, zealous for their liberty. 3. As
the swift hind (Ps. xviii. 33), quick in despatch of business; and
perhaps, 4. As the trembling, timorous in times of public danger. It is
rare that those that are most amiable to their friends are most
formidable to their enemies. 5. That they should be affable and
courteous, their language refined, and they complaisant, giving goodly
words. Note, Among God's Israel there is to be found a great variety of
dispositions, contrary to each other, yet all contributing to the
beauty and strength of the body, Judah like a lion, Issachar like an
ass, Dan like a serpent, Naphtali like a hind. Let not those of
different tempers and gifts censure one another, nor envy one another,
any more than those of different statures and complexions.
22 Joseph is a fruitful bough, even a fruitful bough by a well; whose
branches run over the wall: 23 The archers have sorely grieved him,
and shot at him, and hated him: 24 But his bow abode in strength, and
the arms of his hands were made strong by the hands of the mighty God
of Jacob; (from thence is the shepherd, the stone of Israel:) 25 Even
by the God of thy father, who shall help thee; and by the Almighty, who
shall bless thee with blessings of heaven above, blessings of the deep
that lieth under, blessings of the breasts, and of the womb: 26 The
blessings of thy father have prevailed above the blessings of my
progenitors unto the utmost bound of the everlasting hills: they shall
be on the head of Joseph, and on the crown of the head of him that was
separate from his brethren. 27 Benjamin shall ravin as a wolf: in the
morning he shall devour the prey, and at night he shall divide the
spoil.
He closes with the blessings of his best beloved sons, Joseph and
Benjamin; with these he will breathe his last.
I. The blessing of Joseph, which is very large and full. He is compared
(v. 22) to a fruitful bough, or young tree; for God had made him
fruitful in the land of his affliction; he owned it, ch. xli. 52. His
two sons were as branches of a vine, or other spreading plant, running
over the wall. Note, God can make those fruitful, great comforts to
themselves and others, who have been looked upon as dry and withered.
More is recorded in the history concerning Joseph than concerning any
other of Jacob's sons; and therefore what Jacob says of him is
historical as well as prophetical. Observe,
1. The providences of God concerning Joseph, v. 23, 24. These are
mentioned to the glory of God, and for the encouragement of Jacob's
faith and hope, that God had blessings in store for his seed. Here
observe (1.) Joseph's straits and troubles, v. 23. Though he now lived
at ease and in honour, Jacob reminds him of the difficulties he had
formerly waded through. He had had many enemies, here called archers,
being skilful to do mischief, masters of their art of persecution. They
hated him: there persecution begins. They shot their poisonous darts at
him, and thus they sorely grieved him. His brethren, in his father's
house, were very spiteful towards him, mocked him, stripped him,
threatened him, sold him, thought they had been the death of him. His
mistress, in the house of Potiphar, sorely grieved him, and shot at
him, when she impudently assaulted his chastity (temptations are fiery
darts, thorns in the flesh, sorely grievous to gracious souls); when
she prevailed not in this, she hated him, and shot at him by her false
accusations, arrows against which there is little fence but the hold
God has in the consciences of the worst of men. Doubtless he had
enemies in the court of Pharaoh, that envied his preferment, and sought
to undermine him. (2.) Joseph's strength and support under all these
troubles (v. 24): His bow abode in strength, that is, his faith did not
fail, but he kept his ground, and came off a conqueror. The arms of his
hands were made strong, that is, his other graces did their part, his
wisdom, courage, and patience, which are better than weapons of war. In
short, he maintained both his integrity and his comfort through all his
trials; he bore all his burdens with an invincible resolution, and did
not sink under them, nor do any thing unbecoming him. (3.) The spring
and fountain of this strength; it was by the hands of the mighty God,
who was therefore able to strengthen him, and the God of Jacob, a God
in covenant with him, and therefore engaged to help him. All our
strength for the resisting of temptations, and the bearing of
afflictions, comes from God: his grace is sufficient, and his strength
is perfected in our weakness. (4.) The state of honour and usefulness
to which he was subsequently advanced: Thence (from this strange method
of providence) he became the shepherd and stone, the feeder and
supporter, of God's Israel, Jacob and his family. Herein Joseph was a
type, [1.] Of Christ; he was shot at and hated, but borne up under his
sufferings (Isa. l. 7-9), and was afterwards advanced to be the
shepherd and stone. [2.] Of the church in general, and particular
believers; hell shoots its arrows against the saints, but Heaven
protects and strengthens them, and will crown them.
2. The promises of God to Joseph. See how these are connected with the
former: Even by the God of thy father Jacob, who shall help thee, v.
25. Note, Our experiences of God's power and goodness in strengthening
us hitherto are our encouragements still to hope for help from him; he
that has helped us will help: we may build much upon our Eben-ezers.
See what Joseph may expect from the Almighty, even the God of his
father. (1.) He shall help thee in difficulties and dangers which may
yet be before thee, help thy seed in their wars. Joshua came from him,
who commanded in chief in the wars of Canaan. (2.) He shall bless thee;
and he only blesses indeed. Jacob prays for a blessing upon Joseph, but
the God of Jacob commands the blessing. Observe the blessings conferred
on Joseph. [1.] Various and abundant blessings: Blessings of heaven
above (rain in its season, and fair weather in its season, and the
benign influences of the heavenly bodies); blessings of the deep that
lieth under this earth, which, compared with the upper world, is but a
great deep, with subterraneous mines and springs. Spiritual blessings
are blessings of heaven above, which we ought to desire and seek for in
the first place, and to which we must give the preference; while
temporal blessings, those of this earth, must lie under in our account
and esteem. Blessings of the womb and the breasts are given when
children are safely born and comfortably nursed. In the word of God, by
which we are born again, and nourished up (1 Pet. i. 23; ii. 2), there
are to the new man blessings both of the womb and the breasts. [2.]
Eminent and transcendent blessings, which prevail above the blessings
of my progenitors, v. 26. His father Isaac had but one blessing, and,
when he had given that to Jacob, he was at a loss for a blessing to
bestow upon Esau; but Jacob had a blessing for each of his twelve sons,
and now, at the latter end, a copious one for Joseph. The great
blessing entailed upon that family was increase, which did not so
immediately and so signally follow the blessings which Abraham and
Isaac gave to their sons as it followed the blessing which Jacob gave
to his; for, soon after his death, they multiplied exceedingly. [3.]
Durable and extensive blessings: Unto the utmost bounds of the
everlasting hills, including all the productions of the most fruitful
hills, and lasting as long as they last, Isa. liv. 10. Note, the
blessings of the everlasting God include the riches of the everlasting
hills, and much more. Well, of these blessings it is here said, They
shall be, so it is a promise, or, Let them be, so it is a prayer, on
the head of Joseph, to which let them be as a crown to adorn it and a
helmet to protect it. Joseph was separated from his brethren (so we
read it) for a time; yet, as others read it, he was a Nazarite among
his brethren, better and more excellent than they. Note, It is no new
thing for the best men to meet with the worst usage, for Nazarites
among their brethren to be cast out and separated from their brethren;
but the blessing of God will make it up to them.
II. The blessing of Benjamin (v. 27): He shall raven as a wolf; it is
plain by this that Jacob was guided in what he said by a spirit of
prophecy, and not by natural affection; else he would have spoken with
more tenderness of his beloved son Benjamin, concerning whom he only
foresees and foretells this, that his posterity should be a warlike
tribe, strong and daring, and that they should enrich themselves with
the spoils of their enemies--that they should be active and busy in the
world, and a tribe as much feared by their neighbours as any other: In
the morning, he shall devour the prey, which he seized and divided over
night. Or, in the first times of Israel, they shall be noted for
activity, though many of them left-handed, Judg. iii. 15; xx. 16. Ehud
the second judge, and Saul the first king, were of this tribe; and so
also in the last times Esther and Mordecai, by whom the enemies of the
Jews were destroyed, were of this tribe. The Benjamites ravened like
wolves when they desperately espoused the cause of the men of Gibeah,
those men of Belial, Judg. xx. 14. Blessed Paul was of this tribe (Rom.
xi. 1; Phil. iii. 5); and he did, in the morning of his day, devour the
prey as a persecutor, but, in the evening, divided the spoil as a
preacher. Note, God can serve his own purposes by the different tempers
of men; the deceived and the deceiver are his.
Death of Jacob. (b. c. 1689.)
28 All these are the twelve tribes of Israel: and this is it that their
father spake unto them, and blessed them; every one according to his
blessing he blessed them. 29 And he charged them, and said unto them,
I am to be gathered unto my people: bury me with my fathers in the cave
that is in the field of Ephron the Hittite, 30 In the cave that is in
the field of Machpelah, which is before Mamre, in the land of Canaan,
which Abraham bought with the field of Ephron the Hittite for a
possession of a buryingplace. 31 There they buried Abraham and Sarah
his wife; there they buried Isaac and Rebekah his wife; and there I
buried Leah. 32 The purchase of the field and of the cave that is
therein was from the children of Heth. 33 And when Jacob had made an
end of commanding his sons, he gathered up his feet into the bed, and
yielded up the ghost, and was gathered unto his people.
Here is, I. The summing up of the blessings of Jacob's sons, v. 28.
Though Reuben, Simeon, and Levi were put under the marks of their
father's displeasure, yet he is said to bless them every one according
to his blessing; for none of them were rejected as Esau was. Note,
Whatever rebukes of God's word or providence we are under at any time,
yet, as long as we have an interest in God's covenant, a place and a
name among his people, and good hopes of a share in the heavenly
Canaan, we must account ourselves blessed.
II. The solemn charge Jacob gave them concerning his burial, which is a
repetition of what he had before given to Joseph. See how he speaks of
death, now that he is dying: I am to be gathered unto my people, v. 29.
Note, It is good to represent death to ourselves under the most
desirable images, that the terror of it may be taken off. Though it
separates us from our children and our people in this world, it gathers
us to our fathers and to our people in the other world. Perhaps Jacob
uses this expression concerning death as a reason why his sons should
bury him in Canaan; for, says he, "I am to be gathered unto my people,
my soul must go to the spirits of just men made perfect: and therefore
bury me with my fathers, Abraham and Isaac, and their wives," v. 31.
Observe, 1. His heart was very much upon it, not so much from a natural
affection to his native soil as from a principle of faith in the
promise of God, that Canaan should be the inheritance of his seed in
due time. Thus he would keep up in his sons a remembrance of the
promised land, and not only would have their acquaintance with it
renewed by a journey thither on that occasion, but their desire towards
it and their expectation of it preserved. 2. He is very particular in
describing the place both by the situation of it and by the purchase
Abraham had made of it for a burying-place, v. 30, 32. He was afraid
lest his sons, after seventeen years' sojourning in Egypt, had
forgotten Canaan, and even the burying-place of their ancestors there,
or lest the Canaanites should dispute his title to it; and therefore he
specifies it thus largely, and the purchase of it, even when he lies
a-dying, not only to prevent mistakes, but to show how mindful he was
of that country. Note, It is, and should be, a great pleasure to dying
saints to fix their thoughts upon the heavenly Canaan, and the rest
they hope for there after death.
III. The death of Jacob, v. 33. When he had finished both his blessing
and his charge (both which are included in the commanding of his sons),
and so had finished his testimony, he addressed himself to his dying
work. 1. He put himself into a posture for dying; having before seated
himself upon the bed-side, to bless his sons (the spirit of prophecy
bringing fresh oil to his expiring lamp, Dan. x. 19), when that work
was done, he gathered up his feet into the bed, that he might lie
along, not only as one patiently submitting to the stroke, but as one
cheerfully composing himself to rest, now that he was weary. I will lay
me down, and sleep. 2. He freely resigned his spirit into the hand of
God, the Father of spirits: He yielded up the ghost. 3. His separated
soul went to the assembly of the souls of the faithful, which, after
they are delivered from the burden of the flesh, are in joy and
felicity: he was gathered to his people. Note, If God's people be our
people, death will gather us to them.
__________________________________________________________________
G E N E S I S
CHAP. L.
Here is, I. The preparation for Jacob's funeral, ver. 1-6. II. The
funeral itself, ver. 7-14. III. The settling of a good understanding
between Joseph and his brethren after the death of Jacob, ver. 15-21.
IV. The age and death of Joseph, ver. 22-26. Thus the book of Genesis,
which began with the origin of light and life, ends with nothing but
death and darkness; so sad a change has sin made.
The Burial of Jacob. (b. c. 1689.)
1 And Joseph fell upon his father's face, and wept upon him, and kissed
him. 2 And Joseph commanded his servants the physicians to embalm his
father: and the physicians embalmed Israel. 3 And forty days were
fulfilled for him; for so are fulfilled the days of those which are
embalmed: and the Egyptians mourned for him threescore and ten days.
4 And when the days of his mourning were past, Joseph spake unto the
house of Pharaoh, saying, If now I have found grace in your eyes,
speak, I pray you, in the ears of Pharaoh, saying, 5 My father made
me swear, saying, Lo, I die: in my grave which I have digged for me in
the land of Canaan, there shalt thou bury me. Now therefore let me go
up, I pray thee, and bury my father, and I will come again. 6 And
Pharaoh said, Go up, and bury thy father, according as he made thee
swear.
Joseph is here paying his last respects to his deceased father. 1. With
tears and kisses, and all the tender expressions of a filial affection,
he takes leave of the deserted body, v. 1. Though Jacob was old and
decrepit, and must needs die in the course of nature--though he was
poor comparatively, and a constant charge to his son Joseph, yet such
an affection he had for a loving father, and so sensible was he of the
loss of a prudent, pious, praying father, that he could not part with
him without floods of tears. Note, As it is an honour to die lamented,
so it is the duty of survivors to lament the death of those who have
been useful in their day, though for some time they may have survived
their usefulness. The departed soul is out of the reach of our tears
and kisses, but with them it is proper to show our respect to the poor
body, of which we look for a glorious and joyful resurrection. Thus
Joseph showed his faith in God, and love to his father, by kissing his
pale and cold lips, and so giving an affectionate farewell. Probably
the rest of Jacob's sons did the same, much moved, no doubt, with his
dying words. 2. He ordered the body to be embalmed (v. 2), not only
because he died in Egypt, and that was the manner of the Egyptians, but
because he was to be carried to Canaan, which would be a work of time,
and therefore it was necessary the body should be preserved as well as
it might be from putrefaction. See how vile our bodies are, when the
soul has forsaken them; without a great deal of art, and pains, and
care, they will, in a very little time, become noisome. If the body
have been dead four days, by that time it is offensive. 3. He observed
the ceremony of solemn mourning for him, v. 3. Forty days were taken up
in embalming the body, which the Egyptians (they say) had an art of
doing so curiously as to preserve the very features of the face
unchanged; all this time, and thirty days more, seventy in all, they
either confined themselves and sat solitary, or, when they went out,
appeared in the habit of close mourners, according to the decent custom
of the country. Even the Egyptians, many of them, out of the great
respect they had for Joseph (whose good offices done for the king and
country were now fresh in remembrance), put themselves into mourning
for his father: as with us, when the court goes into mourning, those of
the best quality do so too. About ten weeks was the court of Egypt in
mourning for Jacob. Note, What they did in state, we should do in
sincerity, weep with those that weep, and mourn with those that mourn,
as being ourselves also in the body. 4. He asked and obtained leave of
Pharaoh to go to Canaan, thither to attend the funeral of his father,
v. 4-6. (1.) It was a piece of necessary respect to Pharaoh that he
would not go without leave; for we may suppose that, though his charge
about the corn was long since over, yet he continued a prime-minister
of state, and therefore would not be so long absent from his business
without licence. (2.) He observed a decorum, in employing some of the
royal family, or some of the officers of the household, to intercede
for this licence, either because it was not proper for him in the days
of his mourning to come into the presence-chamber, or because he would
not presume too much upon his own interest. Note, Modesty is a great
ornament to dignity. (3.) He pleaded the obligation his father had laid
upon him, by an oath, to bury him in Canaan, v. 5. It was not from
pride or humour, but from his regard to an indispensable duty, that he
desired it. All nations reckon that oaths must be performed, and the
will of the dead must be observed. (4.) He promised to return: I will
come again. When we return to our own houses from burying the bodies of
our relations, we say, "We have left them behind;" but, if their souls
have gone to our heavenly Father's house, we may say with more reason,
"They have left us behind." (5.) He obtained leave (v. 6): Go and bury
thy father. Pharaoh was willing his business should stand still so
long; but the service of Christ is more needful, and therefore he would
not allow one that had work to do for him to go first and bury his
father; no, Let the dead bury their dead, Matt. viii. 22.
7 And Joseph went up to bury his father: and with him went up all the
servants of Pharaoh, the elders of his house, and all the elders of the
land of Egypt, 8 And all the house of Joseph, and his brethren, and
his father's house: only their little ones, and their flocks, and their
herds, they left in the land of Goshen. 9 And there went up with him
both chariots and horsemen: and it was a very great company. 10 And
they came to the threshingfloor of Atad, which is beyond Jordan, and
there they mourned with a great and very sore lamentation: and he made
a mourning for his father seven days. 11 And when the inhabitants of
the land, the Canaanites, saw the mourning in the floor of Atad, they
said, This is a grievous mourning to the Egyptians: wherefore the name
of it was called Abel-mizraim, which is beyond Jordan. 12 And his
sons did unto him according as he commanded them: 13 For his sons
carried him into the land of Canaan, and buried him in the cave of the
field of Machpelah, which Abraham bought with the field for a
possession of a buryingplace of Ephron the Hittite, before Mamre. 14
And Joseph returned into Egypt, he, and his brethren, and all that went
up with him to bury his father, after he had buried his father.
We have here an account of Jacob's funeral. Of the funerals of the
kings of Judah, usually, no more is said than this, They were buried
with their fathers in the city of David: but the funeral of the
patriarch Jacob is more largely and fully described, to show how much
better God was to him than he expected (he had spoken more than once of
dying for grief, and going to the grave bereaved of his children, but,
behold, he dies in honour, and is followed to the grave by all his
children), and also because his orders concerning his burial were given
and observed in faith, and in expectation both of the earthly and of
the heavenly Canaan. Now, 1. It was a stately funeral. He was attended
to the grave, not only by his own family, but by the courtiers, and all
the great men of the kingdom, who, in token of their gratitude to
Joseph, showed this respect to his father for his sake, and did him
honour at his death. Though the Egyptians had had an antipathy to the
Hebrews, and had looked upon them with disdain (ch. xliii. 32), yet
now, that they were better acquainted with them, they began to have a
respect for them. Good old Jacob had conducted himself so well among
them as to gain universal esteem. Note, Professors of religion should
endeavour, by wisdom and love, to remove the prejudices which many may
have conceived against them because they do not know them. There went
abundance of chariots and horsemen, not only to attend them a little
way, but to go through with them. Note, The decent solemnities of
funerals, according to a man's situation, are very commendable; and we
must not say of them, To what purpose is this waste? See Acts viii. 2;
Luke vii. 12. 2. It was a sorrowful funeral (v. 10, 11); standers-by
took notice of it as a grievous mourning. Note, The death of good men
is a great loss to any place, and ought to be greatly lamented. Stephen
dies a martyr, and yet devout men make great lamentations for him. The
solemn mourning for Jacob gave a name to the place, Abel-Mizraim, the
mourning of the Egyptians, which served for a testimony against the
next generation of the Egyptians, who oppressed the posterity of this
Jacob to whom their ancestors showed such respect.
Joseph Comforts His Brethren. (b. c. 1689.)
15 And when Joseph's brethren saw that their father was dead, they
said, Joseph will peradventure hate us, and will certainly requite us
all the evil which we did unto him. 16 And they sent a messenger unto
Joseph, saying, Thy father did command before he died, saying, 17 So
shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy
brethren, and their sin; for they did unto thee evil: and now, we pray
thee, forgive the trespass of the servants of the God of thy father.
And Joseph wept when they spake unto him. 18 And his brethren also
went and fell down before his face; and they said, Behold, we be thy
servants. 19 And Joseph said unto them, Fear not: for am I in the
place of God? 20 But as for you, ye thought evil against me; but God
meant it unto good, to bring to pass, as it is this day, to save much
people alive. 21 Now therefore fear ye not: I will nourish you, and
your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and
his brethren, now that their father was dead. Joseph was at court, in
the royal city; his brethren were in Goshen, remote in the country; yet
the keeping up of a good understanding, and a good affection, between
them, would be both his honour and their interest. Note, When
Providence has removed the parents by death, the best methods ought to
be taken, not only for the preventing of quarrels among the children
(which often happen about the dividing of the estate), but for the
preserving of acquaintance and love, that unity may continue even when
that centre of unity is taken away.
I. Joseph's brethren humbly make their court to him for his favour. 1.
They began to be jealous of Joseph, not that he had given them any
cause to be so, but the consciousness of guilt, and of their own
inability in such a case to forgive and forget, made them suspicious of
the sincerity and constancy of Joseph's favour (v. 15): Joseph will
peradventure hate us. While their father lived, they thought themselves
safe under his shadow; but now that he was dead they feared the worst
from Joseph. Note, A guilty conscience exposes men to continual
frights, even where no fear is, and makes them suspicious of every
body, as Cain, ch. iv. 14. Those that would be fearless must keep
themselves guiltless. If our heart reproach us not, then have we
confidence both towards God and man. 2. They humbled themselves before
him, confessed their fault, and begged his pardon. They did it by proxy
(v. 17); they did it in person, v. 18. Now that the sun and moon had
set, the eleven stars did homage to Joseph, for the further
accomplishment of his dream. They speak of their former offence with
fresh regret: Forgive the trespass. They throw themselves at Joseph's
feet, and refer themselves to his mercy: We are thy servants. Thus we
must bewail the sins we committed long ago, even those which we hope
through grace are forgiven; and, when we pray to God for pardon, we
must promise to be his servants. 3. They pleaded their relation to
Jacob and to Jacob's God. (1.) To Jacob, urging that he directed them
to make this submission, rather because he questioned whether they
would do their duty in humbling themselves than because he questioned
whether Joseph would do his duty in forgiving them; nor could he
reasonably expect Joseph's kindness to them unless they thus qualified
themselves for it (v. 16): Thy father did command. Thus, in humbling
ourselves to Christ by faith and repentance, we may plead that it is
the command of his Father, and our Father, that we do so. (2.) To
Jacob's God. They plead (v. 17), We are theservants of the God of thy
father; not only children of the same Jacob, but worshippers of the
same Jehovah. Note, Though we must be ready to forgive all that are any
way injurious to us, yet we must especially take heed of bearing malice
towards any that are the servants of the God of our father: such we
should always treat with a peculiar tenderness; for we and they have
the same Master.
II. Joseph, with a great deal of compassion, confirms his
reconciliation and affection to them; his compassion appears, v. 17. He
wept when they spoke to him. These were tears of sorrow for their
suspicion of him, and tears of tenderness upon their submission. In his
reply, 1. He directs them to look up to God in their repentance (v.
19): Am I in the place of God? He, in his great humility, thought they
showed him too much respect, as if all their happiness were bound up in
his favour, and said to them, in effect, as Peter to Cornelius, "Stand
up, I myself also am a man. Make your peace with God, and then you will
find it an easy matter to make your peace with me." Note, When we ask
forgiveness of those whom we have offended we must take heed of putting
them in the place of God, by dreading their wrath and soliciting their
favour more than God's. "Am I in the place of God, to whom alone
vengeance belongs? No, I will leave you to his mercy." Those that
avenge themselves step into the place of God, Rom. xii. 19. 2. He
extenuates their fault, from the consideration of the great good which
God wonderfully brought out of it, which, though it should not make
them the less sorry for their sin, yet might make him the more willing
to forgive it (v. 20): You thought evil (to disappoint the dreams), but
God meant it unto good, in order to the fulfilling of the dreams, and
the making of Joseph a greater blessing to his family than otherwise he
could have been. Note, when God makes use of men's agency for the
performance of his counsels, it is common for him to mean one thing and
them another, even the quite contrary, but God's counsel shall stand.
See Isa. x. 7. Again, God often brings good out of evil, and promotes
the designs of his providence even by the sins of men; not that he is
the author of sin, far be it from us to think so; but his infinite
wisdom so overrules events, and directs the chain of them, that, in the
issue, that ends in his praise which in its own nature had a direct
tendency to his dishonour; as the putting of Christ to death, Acts ii.
23. This does not make sin the less sinful, nor sinners the less
punishable, but it redounds greatly to the glory of God's wisdom. 3. He
assures them of the continuance of his kindness to them: Fear not; I
will nourish you, v. 21. See what an excellent spirit Joseph was of,
and learn of him to render good for evil. He did not tell them they
were upon their good behaviour, and he would be kind to them if he saw
they conducted themselves well; no, he would not thus hold them in
suspense, nor seem jealous of them, though they had been suspicious of
him: He comforted them, and, to banish all their fears, he spoke kindly
to them. Note, Broken spirits must be bound up and encouraged. Those we
love and forgive we must not only do well for but speak kindly to.
The Death of Joseph. (b. c. 1635.)
22 And Joseph dwelt in Egypt, he, and his father's house: and Joseph
lived an hundred and ten years. 23 And Joseph saw Ephraim's children
of the third generation: the children also of Machir the son of
Manasseh were brought up upon Joseph's knees. 24 And Joseph said unto
his brethren, I die: and God will surely visit you, and bring you out
of this land unto the land which he sware to Abraham, to Isaac, and to
Jacob. 25 And Joseph took an oath of the children of Israel, saying,
God will surely visit you, and ye shall carry up my bones from hence.
26 So Joseph died, being an hundred and ten years old: and they
embalmed him, and he was put in a coffin in Egypt.
Here is, I. The prolonging of Joseph's life in Egypt: he lived to be a
hundred and ten years old, v. 22. Having honoured his father, his days
were long in the land which, for the present, God had given him; and it
was a great mercy to his relations that God continued him so long, a
support and comfort to them.
II. The building up of Joseph's family: he lived to see his
great-grand-children by both his sons (v. 23), and probably he saw his
two sons solemnly owned as heads of distinct tribes, equal to any of
his brethren. It contributes much to the comfort of aged parents if
they see their posterity in a flourishing condition, especially if with
it they see peace upon Israel, Ps. cxxviii. 6.
III. The last will and testament of Joseph published in the presence of
his brethren, when he saw his death approaching. Those that were
properly his brethren perhaps were some of them dead before him, as
several of them were older than he; but to those of them who yet
survived, and to the sons of those who were gone, who stood up in their
fathers' stead, he said this. 1. He comforted them with the assurance
of their return to Canaan in due time: I die, but God will surely visit
you, v. 24. To this purport Jacob had spoken to him, ch. xlviii. 21.
Thus must we comfort others with the same comforts with which we
ourselves have been comforted of God, and encourage them to rest on
those promises which have been our support. Joseph was, under God, both
the protector and the benefactor of his brethren; and what would become
of them now that he was dying? Why, let this be their comfort, God will
surely visit you. Note, God's gracious visits will serve to make up the
loss of our best friends. They die; but we may live, and live
comfortably, if we have the favour and presence of God with us. He bids
them be confident: God will bring you out of this land, and therefore,
(1.) They must not hope to settle there, nor look upon it as their rest
for ever; they must set their hearts upon the land of promise, and call
that their home. (2.) They must not fear sinking, and being ruined
there; probably he foresaw the ill usage they would meet with there
after his death, and therefore gives them this word of encouragement:
"God will bring you in triumph out of this land at last." Herein he has
an eye to the promise, ch. xv. 13, 14, and, in God's name, assures them
of the performance of it. 2. For a confession of his own faith, and a
confirmation of theirs, he charges them to keep him unburied till that
day, that glorious day, should come, when they should be settled in the
land of promise, v. 25. He makes them promise him with an oath that
they would bury him in Canaan. In Egypt they buried their great men
very honourably and with abundance of pomp; but Joseph prefers a
significant burial in Canaan, and that deferred too almost 200 years,
before a magnificent one in Egypt. Thus Joseph, by faith in the
doctrine of the resurrection and the promise of Canaan, gave
commandment concerning his bones, Heb. xi. 22. He dies in Egypt; but
lays his bones at stake that God will surely visit Israel, and bring
them to Canaan.
IV. The death of Joseph, and the reservation of his body for a burial
in Canaan, v. 26. He was put in a coffin in Egypt, but not buried till
his children had received their inheritance in Canaan, Josh. xxiv. 32.
Note, 1. If the separate soul, at death, do but return to its rest with
God, the matter is not great though the deserted body find not at all,
or not quickly, its rest in the grave. 2. Yet care ought to be taken of
the dead bodies of the saints, in the belief of their resurrection; for
there is a covenant with the dust, which shall be remembered, and a
commandment is given concerning the bones.
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Exodus
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE SECOND BOOK OF MOSES, CALLED
E X O D U S.
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Moses (the servant of the Lord in writing for him as well as in acting
for him--with the pen of God as well as with the rod of God in his
hand) having, in the first book of his history, preserved and
transmitted the records of the church, while it existed in private
families, comes, in this second book, to give us an account of its
growth into a great nation; and, as the former furnishes us with the
best economics, so this with the best politics. The beginning of the
former book shows us how God formed the world for himself; the
beginning of this shows us how he formed Israel for himself, and both
to show forth his praise, Isa. xliii. 21. There we have the creation of
the world in history, here the redemption of the world in type. The
Greek translators called this book Exodus (which signifies a departure
or going out) because it begins with the story of the going out of the
children of Israel from Egypt. Some allude to the names of this and the
foregoing book, and observe that immediately after Genesis, which
signifies the beginning or original, follows Exodus, which signifies a
departure; for a time to be born is immediately succeeded by a time to
die. No sooner have we made our entrance into the world than we must
think of making our exit, and going out of the world. When we begin to
live we begin to die. The forming of Israel into a people was a new
creation. As the earth was, in the beginning, first fetched from under
water, and then beautified and replenished, so Israel was first by an
almighty power made to emerge out of Egyptian slavery, and then
enriched with God's law and tabernacle. This book gives us, I. The
accomplishment of the promises made before to Abraham (ch. i.-xix.),
and then, II. The establishment of the ordinances which were afterwards
observed by Israel, ch. xx.-xl. Moses, in this book, begins, like
Cæsar, to write his own Commentaries; nay, a greater, a far greater,
than Cæsar is here. But henceforward the penman is himself the hero,
and gives us the history of those things of which he was himself an eye
and ear-witness, et quorum pars magna fuit--and in which he bore a
conspicuous part. There are more types of Christ in this book than
perhaps in any other book of the Old Testament; for Moses wrote of him,
John v. 46. The way of man's reconciliation to God, and coming into
covenant and communion with him by a Mediator, is here variously
represented; and it is of great use to us for the illustration of the
New Testament, now that we have that to assist us in the explication of
the Old.
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E X O D U S
CHAP. I.
We have here, I. God's kindness to Israel, in multiplying them
exceedingly, (ver. 1-7). II. The Egyptians' wickedness to them, 1.
Oppressing and enslaving them, (ver. 8-14). 2. Murdering their
children, (ver. 15-22). Thus whom the court of heaven blessed the
country of Egypt cursed, and for that reason.
The Israelites Oppressed in Egypt. (b. c. 1588.)
1 Now these are the names of the children of Israel, which came into
Egypt; every man and his household came with Jacob. 2 Reuben, Simeon,
Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan, and
Naphtali, Gad, and Asher. 5 And all the souls that came out of the
loins of Jacob were seventy souls: for Joseph was in Egypt already. 6
And Joseph died, and all his brethren, and all that generation. 7 And
the children of Israel were fruitful, and increased abundantly, and
multiplied, and waxed exceeding mighty; and the land was filled with
them.
In these verses we have, 1. A recital of the names of the twelve
patriarchs, as they are called, Acts vii. 8. Their names are often
repeated in scripture, that they may not sound uncouth to us, as other
hard names, but that, by their occurring so frequently, they may become
familiar to us; and to show how precious God's spiritual Israel are to
him, and how much he delights in them. 2. The account which was kept of
the number of Jacob's family, when they went down into Egypt; they were
in all seventy souls (v. 5). according to the computation we had, Gen.
xlvi. 27. This was just the number of the nations by which the earth
was peopled, according to the account given, Gen. x. For when the Most
High separated the sons of Adam, he set the bounds of the people
according to the number of the children of Israel, as Moses observes,
Deut. xxxii. 8. Notice is here taken of this that their increase in
Egypt might appear the more wonderful. Note, It is good for those whose
latter end greatly increases often to remember how small their
beginning was, Job viii. 7. 3. The death of Joseph, v. 6. All that
generation by degrees wore off. Perhaps all Jacob's sons died much
about the same time; for there was not more than seven years'
difference in age between the eldest and the youngest of them, except
Benjamin; and, when death comes into a family, sometimes it makes a
full end in a little time. When Joseph, the stay of the family, died,
the rest went off apace. Note, We must look upon ourselves and our
brethren, and all we converse with, as dying and hastening out of the
world. This generation passeth away, as that did which went before. 4.
The strange increase of Israel in Egypt, v. 7. Here are four words used
to express it: They were fruitful, and increased abundantly, like
fishes or insects, so that they multiplied; and, being generally
healthful and strong, they waxed exceedingly mighty, so that they began
almost to outnumber the natives, for the land was in all places filled
with them, at least Goshen, their own allotment. Observe, (1.) Though,
no doubt, they increased considerably before, yet, it should seem, it
was not till after the death of Joseph that it began to be taken notice
of as extraordinary. Thus, when they lost the benefit of his
protection, God made their numbers their defence, and they became
better able than they had been to shift for themselves. If God continue
our friends and relations to us while we most need them, and remove
them when they can be better spared, let us own that he is wise, and
not complain that he is hard upon us. After the death of Christ, our
Joseph, his gospel Israel began most remarkably to increase: and his
death had an influence upon it; it was like the sowing of a corn of
wheat, which, if it die, bringeth forth much fruit, John xii. 24. (2.)
This wonderful increase was the fulfillment of the promise long before
made unto the fathers. From the call of Abraham, when God first told
him he would make of him a great nation, to the deliverance of his seed
out of Egypt, it was 430 years, during the first 215 of which they were
increased but to seventy, but, in the latter half, those seventy
multiplied to 600,000 fighting men. Note, [1.] Sometimes God's
providences may seem for a great while to thwart his promises, and to
go counter to them, that his people's faith may be tried, and his own
power the more magnified. [2.] Though the performance of God's promises
is sometimes slow, yet it is always sure; at the end it shall speak,
and not lie, Hab. ii. 3.
8 Now there arose up a new king over Egypt, which knew not Joseph. 9
And he said unto his people, Behold, the people of the children of
Israel are more and mightier than we: 10 Come on, let us deal wisely
with them; lest they multiply, and it come to pass, that, when there
falleth out any war, they join also unto our enemies, and fight against
us, and so get them up out of the land. 11 Therefore they did set
over them taskmasters to afflict them with their burdens. And they
built for Pharaoh treasure cities, Pithom and Raamses. 12 But the
more they afflicted them, the more they multiplied and grew. And they
were grieved because of the children of Israel. 13 And the Egyptians
made the children of Israel to serve with rigour: 14 And they made
their lives bitter with hard bondage, in mortar, and in brick, and in
all manner of service in the field: all their service, wherein they
made them serve, was with rigour.
The land of Egypt here, at length, becomes to Israel a house of
bondage, though hitherto it had been a happy shelter and settlement for
them. Note, The place of our satisfaction may soon become the place of
our affliction, and that may prove the greatest cross to us of which we
said, This same shall comfort us. Those may prove our sworn enemies
whose parents were our faithful friends; nay, the same persons that
loved us may possibly turn to hate us: therefore cease from man, and
say not concerning any place on this side heaven, This is my rest for
ever. Observe here,
I. The obligations they lay under to Israel upon Joseph's account were
forgotten: There arose a new king, after several successions in
Joseph's time, who knew not Joseph, v. 8. All that knew him loved him,
and were kind to his relations for his sake; but when he was dead he
was soon forgotten, and the remembrance of the good offices he had done
was either not retained or not regarded, nor had it any influence upon
their councils. Note, the best and the most useful and acceptable
services done to men are seldom remembered, so as to be recompensed to
those that did them, in the notice taken either of their memory, or of
their posterity, after their death, Eccl. ix. 5, 15. Therefore our
great care should be to serve God, and please him, who is not
unrighteous, whatever men are, to forget our work and labour of love,
Heb. vi. 10. If we work for men only, our works, at furthest, will die
with us; if for God, they will follow us, Rev. xiv. 13. This king of
Egypt knew not Joseph; and after him arose one that had the impudence
to say, I know not the Lord, ch. v. 2. Note, Those that are unmindful
of their other benefactors, it is to be feared, will forget the supreme
benefactor, 1 John iv. 20.
II. Reasons of state were suggested for their dealing hardly with
Israel, v. 9, 10. 1. They are represented as more and mightier than the
Egyptians; certainly they were not so, but the king of Egypt, when he
resolved to oppress them, would have them thought so, and looked on as
a formidable body. 2. Hence it is inferred that if care were not taken
to keep them under they would become dangerous to the government, and
in time of war would side with their enemies and revolt from their
allegiance to the crown of Egypt. Note, It has been the policy of
persecutors to represent God's Israel as a dangerous people, hurtful to
kings and provinces, not fit to be trusted, nay, not fit to be
tolerated, that they may have some pretence for the barbarous treatment
they design them, Ezra iv. 12, &c.; Esth. iii. 8. Observe, The thing
they feared was lest they should get them up out of the land, probably
having heard them speak of the promise made to their fathers that they
should settle in Canaan. Note, The policies of the church's enemies aim
to defeat the promises of the church's God, but in vain; God's counsels
shall stand. 3. It is therefore proposed that a course be taken to
prevent their increase: Come on, let us deal wisely with them, lest
they multiply. Note, (1.) The growth of Israel is the grief of Egypt,
and that against which the powers and policies of hell are levelled.
(2.) When men deal wickedly, it is common for them to imagine that they
deal wisely; but the folly of sin will, at last, be manifested before
all men.
III. The method they took to suppress them, and check their growth, v.
11, 13, 14. The Israelites behaved themselves so peaceably and
inoffensively that they could not find any occasion of making war upon
them, and weakening them by that means: and therefore, 1. They took
care to keep them poor, by charging them with heavy taxes, which, some
think, is included in the burdens with which they afflicted them. 2. By
this means they took an effectual course to make them slaves. The
Israelites, it should seem, were much more industrious laborious people
than the Egyptians, and therefore Pharaoh took care to find them work,
both in building (they built him treasure-cities), and in husbandry,
even all manner of service in the field: and this was exacted from them
with the utmost rigour and severity. Here are many expressions used, to
affect us with the condition of God's people. They had taskmasters set
over them, who were directed, not only to burden them, but, as much as
might be, to afflict them with their burdens, and contrive how to make
them grievous. They not only made them serve, which was sufficient for
Pharaoh's profit, but they made them serve with rigour, so that their
lives became bitter to them, intending hereby, (1.) To break their
spirits, and rob them of every thing in them that was ingenuous and
generous. (2.) To ruin their health and shorten their days, and so
diminish their numbers. (3.) To discourage them from marrying, since
their children would be born to slavery. (4.) To oblige them to desert
the Hebrews, and incorporate themselves with the Egyptians. Thus he
hoped to cut off the name of Israel, that it might be no more in
remembrance. And it is to be feared that the oppression they were under
had this bad effect upon them, that it brought over many of them to
join with the Egyptians in their idolatrous worship; for we read (Josh.
xxiv. 14) that they served other gods in Egypt; and, though it is not
mentioned here in this history, yet we find (Ezek. xx. 8) that God had
threatened to destroy them for it, even while they were in the land of
Egypt: however, they were kept a distinct body, unmingled with the
Egyptians, and by their other customs separated from them, which was
the Lord's doing, and marvellous.
IV. The wonderful increase of the Israelites, notwithstanding the
oppressions they groaned under (v. 12): The more they afflicted them
the more they multiplied, sorely to the grief and vexation of the
Egyptians. Note, 1. Times of affliction have often been the church's
growing times, Sub pondere crescit--Being pressed, it grows.
Christianity spread most when it was persecuted: the blood of the
martyrs was the seed of the church. 2. Those that take counsel against
the Lord and his Israel do but imagine a vain thing (Ps. ii. 1), and
create so much the greater vexation to themselves: hell and earth
cannot diminish those whom Heaven will increase.
15 And the king of Egypt spake to the Hebrew midwives, of which the
name of the one was Shiphrah, and the name of the other Puah: 16 And
he said, When ye do the office of a midwife to the Hebrew women, and
see them upon the stools; if it be a son, then ye shall kill him: but
if it be a daughter, then she shall live. 17 But the midwives feared
God, and did not as the king of Egypt commanded them, but saved the men
children alive. 18 And the king of Egypt called for the midwives, and
said unto them, Why have ye done this thing, and have saved the men
children alive? 19 And the midwives said unto Pharaoh, Because the
Hebrew women are not as the Egyptian women; for they are lively, and
are delivered ere the midwives come in unto them. 20 Therefore God
dealt well with the midwives: and the people multiplied, and waxed very
mighty. 21 And it came to pass, because the midwives feared God, that
he made them houses. 22 And Pharaoh charged all his people, saying,
Every son that is born ye shall cast into the river, and every daughter
ye shall save alive.
The Egyptians' indignation at Israel's increase, notwithstanding the
many hardships they put upon them, drove them at length to the most
barbarous and inhuman methods of suppressing them, by the murder of
their children. It was strange that they did not rather pick quarrels
with the grown men, against whom they might perhaps find some occasion:
to be thus bloody towards the infants, whom all must own to be
innocents, was a sin which they had to cloak for. Note, 1. There is
more cruelty in the corrupt heart of man than one would imagine, Rom.
iii. 15, 16. The enmity that is in the seed of the serpent against the
seed of the woman divests men of humanity itself, and makes them forget
all pity. One would not think it possible that ever men should be so
barbarous and blood-thirsty as the persecutors of God's people have
been, Rev. xvii. 6. 2. Even confessed innocence is no defence against
the old enmity. What blood so guiltless as that of a child new-born?
Yet that is prodigally shed like water, and sucked with delight like
milk or honey. Pharaoh and Herod sufficiently proved themselves agents
for that great red dragon, who stood to devour the man-child as soon as
it was born, Rev. xii. 3, 4. Pilate delivered Christ to be crucified,
after he had confessed that he found no fault in him. It is well for us
that, though man can kill the body, this is all he can do. Two bloody
edicts are here signed for the destruction of all the male children
that were born to the Hebrews.
I. The midwives were commanded to murder them. Observe, 1. The orders
given them, v. 15, 16. It added much to the barbarity of the intended
executions that the midwives were appointed to be the executioners; for
it was to make them, not only bloody, but perfidious, and to oblige
them to betray a trust, and to destroy those whom they undertook to
save and help. Could he think that their sex would admit such cruelty,
and their employment such base treachery? Note, Those who are
themselves barbarous think to find, or make, others as barbarous.
Pharaoh's project was secretly to engage the midwives to stifle the
men-children as soon as they were born, and then to lay it upon the
difficulty of the birth, or some mischance common in that case, Job
iii. 11. The two midwives he tampered with in order hereunto are here
named; and perhaps, at this time, which was above eighty years before
their going out of Egypt, those two might suffice for all the Hebrew
women, at least so many of them as lay near the court, as it is plain
by ch. ii. 5, 6, many of them did, and of them he was most jealous.
They are called Hebrew midwives, probably not because they were
themselves Hebrews (for surely Pharaoh could never expect they should
be so barbarous to those of their own nation), but because they were
generally made use of by the Hebrews; and, being Egyptians, he hoped to
prevail with them. 2. Their pious disobedience to this impious command,
v. 17. They feared God, regarded his law, and dreaded his wrath more
than Pharaoh's, and therefore saved the men-children alive. Note, If
men's commands be any way contrary to the commands of God, we must obey
God and not man, Acts iv. 19; v. 29. No power on earth can warrant us,
much less oblige us, to sin against God, our chief Lord. Again, Where
the fear of God rules in the heart, it will preserve it from the snare
which the inordinate fear of man brings. 3. Their justifying themselves
in this disobedience, when they were charged with it as a crime, v. 18.
They gave a reason for it, which, it seems, God's gracious promise
furnished them with--that they came too late to do it, for generally
the children were born before they came, v. 19. I see no reason we have
to doubt the truth of this; it is plain that the Hebrews were now under
an extraordinary blessing of increase, which may well be supposed to
have this effect, that the women had very quick and easy labour, and,
the mothers and children being both lively, they seldom needed the help
of midwives: this these midwives took notice of, and, concluding it to
be the finger of God, were thereby emboldened to disobey the king, in
favour of those whom Heaven thus favoured, and with this justified
themselves before Pharaoh, when he called them to an account for it.
Some of the ancient Jews expound it thus, Ere the midwife comes to them
they pray to their Father in heaven, and he answereth them, and they do
bring forth. Note, God is a readier help to his people in distress than
any other helpers are, and often anticipates them with the blessings of
his goodness; such deliverances lay them under peculiarly strong
obligations. 4. The recompence God gave them for their tenderness
towards his people: He dealt well with them, v. 20. Note, God will be
behind-hand with none for any kindness done to his people, taking it as
done to himself. In particular, he made them houses (v. 21), built them
up into families, blessed their children, and prospered them in all
they did. Note, The services done for God's Israel are often repaid in
kind. The midwives kept up the Israelites' houses, and, in recompence
for it, God made them houses. Observe, The recompence has relation to
the principle upon which they went: Because they feared God, he made
them houses. Note, Religion and piety are good friends to outward
prosperity: the fear of God in a house will help to build it up and
establish it. Dr. Lightfoot's notion of it is, That, for their piety,
they were married to Israelites, and Hebrew families were built up by
them.
II. When this project did not take effect, Pharaoh gave public orders
to all his people to drown all the male children of the Hebrews, v. 22.
We may suppose it was made highly penal for any to know of the birth of
a son to an Israelite, and not to give information to those who were
appointed to throw him into the river. Note, The enemies of the church
have been restless in their endeavours to wear out the saints of the
Most High, Dan. vii. 25. But he that sits in heaven shall laugh at
them. See Ps. ii. 4.
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E X O D U S
CHAP. II.
This chapter begins the story of Moses, that man of renown, famed for
his intimate acquaintance with Heaven and his eminent usefulness on
earth, and the most remarkable type of Christ, as a prophet, saviour,
lawgiver, and mediator, in all the Old Testament. The Jews have a book
among them of the life of Moses, which tells a great many stories
concerning him, which we have reason to think are mere fictions; what
he has recorded concerning himself is what we may rely upon, for we
know that his record is true; and it is what we may be satisfied with,
for it is what Infinite Wisdom thought fit to preserve and transmit to
us. In this chapter we have, I. The perils of his birth and infancy,
ver. 1-4. II. His preservation through those perils, and the preferment
of his childhood and youth, ver. 5-10. III. The pious choice of his
riper years, which was to own the people of God. 1. He offered them his
service at present, if they would accept it, ver. 11-14. 2. He retired,
that he might reserve himself for further service hereafter, ver.
15-22. IV. The dawning of the day of Israel's deliverance, ver. 23, &c.
The Birth of Moses. (b. c. 1571.)
1 And there went a man of the house of Levi, and took to wife a
daughter of Levi. 2 And the woman conceived, and bare a son: and when
she saw him that he was a goodly child, she hid him three months. 3
And when she could not longer hide him, she took for him an ark of
bulrushes, and daubed it with slime and with pitch, and put the child
therein; and she laid it in the flags by the river's brink. 4 And his
sister stood afar off, to wit what would be done to him.
Moses was a Levite, both by father and mother. Jacob left Levi under
marks of disgrace (Gen. xlix. 5); and yet, soon after, Moses appears a
descendant from him, that he might typify Christ, who came in the
likeness of sinful flesh and was made a curse for us. This tribe began
to be distinguished from the rest by the birth of Moses, as afterwards
it became remarkable in many other instances. Observe, concerning this
newborn infant,
I. How he was hidden. It seems to have been just at the time of his
birth that the cruel law was made for the murder of all the male
children of the Hebrews; and many, no doubt, perished by the execution
of it. The parents of Moses had Miriam and Aaron, both older than he,
born to them before this edict came out, and had nursed them without
that peril: but those that begin the world in peace know not what
troubles they may meet with before they have got through it. Probably
the mother of Moses was full of anxiety in the expectation of his
birth, now that this edict was in force, and was ready to say, Blessed
are the barren that never bore, Luke xxiii. 29. Better so than bring
forth children to the murderer, Hos. ix. 13. Yet this child proves the
glory of his father's house. Thus that which is most our fear often
proves, in the issue, most our joy. Observe the beauty of providence:
just at the time when Pharaoh's cruelty rose to this height the
deliverer was born, though he did not appear for many years after.
Note, When men are projecting the church's ruin God is preparing for
its salvation. Moses, who was afterwards to bring Israel out of this
house of bondage, was himself in danger of falling a sacrifice to the
fury of the oppressor, God so ordering it that, being afterwards told
of this, he might be the more animated with a holy zeal for the
deliverance of his brethren out of the hands of such bloody men. 1. His
parents observed him to be a goodly child, more than ordinarily
beautiful; he was fair to God, Acts vii. 20. They fancied he had a
lustre in his countenance that was something more than human, and was a
specimen of the shining of his face afterwards, Exod. xxxiv. 29. Note,
God sometimes gives early earnests of his gifts, and manifests himself
betimes in those for whom and by whom he designs to do great things.
Thus he put an early strength into Samson (Judge xiii. 24, 25), an
early forwardness into Samuel (1 Sam. ii. 18), wrought an early
deliverance for David (1 Sam. xvii. 37), and began betimes with
Timothy, 1 Tim. iii. 15. 2. Therefore they were the more solicitous for
his preservation, because they looked upon this as an indication of
some kind purpose of God concerning him, and a happy omen of something
great. Note, A lively active faith can take encouragement from the
least intimation of the divine favour; a merciful hint of Providence
will encourage those whose spirits make diligent search, Three months
they hid him in some private apartment of their own house, though
probably with the hazard of their own lives, had he been discovered.
Herein Moses was a type of Christ, who, in his infancy, was forced to
abscond, and in Egypt too (Matt. ii. 13), and was wonderfully
preserved, when many innocents were butchered. It is said (Heb. xi. 23)
that the parents of Moses hid him by faith; some think they had a
special revelation to them that the deliverer should spring from their
loins; however they had the general promise of Israel's preservation,
which they acted faith upon, and in that faith hid their child, not
being afraid of the penalty annexed to the king's commandment. Note,
Faith in God's promise is so far from superseding that it rather
excites and quickens to the use of lawful means for the obtaining of
mercy. Duty is ours, events are God's. Again, Faith in God will set us
above the ensnaring fear of man.
II. How he was exposed. At three months' end, probably when the
searchers came about to look for concealed children, so that they could
not hide him any longer (their faith perhaps beginning now to fail),
they put him in an ark of bulrushes by the river's brink (v. 3), and
set his little sister at some distance to watch what would become of
him, and into whose hands he would fall, v. 4. God put it into their
hearts to do this, to bring about his own purposes, that Moses might by
this means be brought into the hands of Pharaoh's daughter, and that by
his deliverance from this imminent danger a specimen might be given of
the deliverance of God's church, which now lay thus exposed. Note, 1.
God takes special care of the outcasts of Israel (Ps. cxlvii. 2); they
are his outcasts, Isa. xvi. 4. Moses seemed quite abandoned by his
friends; his own mother durst not own him: but now the Lord took him up
and protected him, Ps. xxvii. 10. 2. In times of extreme difficulty it
is good to venture upon the providence of God. Thus to have exposed
their child while they might have preserved it, would have been to
tempt Providence; but, when they could not, it was to trust to
Providence. "Nothing venture, nothing win." If I perish, I perish.
The Deliverance of Moses. (b. c. 1571.)
5 And the daughter of Pharaoh came down to wash herself at the river;
and her maidens walked along by the river's side; and when she saw the
ark among the flags, she sent her maid to fetch it. 6 And when she
had opened it, she saw the child: and, behold, the babe wept. And she
had compassion on him, and said, This is one of the Hebrews' children.
7 Then said his sister to Pharaoh's daughter, Shall I go and call to
thee a nurse of the Hebrew women, that she may nurse the child for
thee? 8 And Pharaoh's daughter said to her, Go. And the maid went and
called the child's mother. 9 And Pharaoh's daughter said unto her,
Take this child away, and nurse it for me, and I will give thee thy
wages. And the woman took the child, and nursed it. 10 And the child
grew, and she brought him unto Pharaoh's daughter, and he became her
son. And she called his name Moses: and she said, Because I drew him
out of the water.
Here is, I. Moses saved from perishing. Come see the place where that
great man lay when he was a little child; he lay in a bulrush-basket by
the river's side. Had he been left to lie there, he must have perished
in a little time with hunger, if he had not been sooner washed into the
river or devoured by a crocodile. Had he fallen into any other hands
than those he did fall into, either they would not, or durst not, have
done otherwise than have thrown him straightway into the river; but
Providence brings no less a person thither than Pharaoh's daughter,
just at that juncture, guides her to the place where this poor forlorn
infant lay, and inclines her heart to pity it, which she dares do when
none else durst. Never did poor child cry so seasonably, so happily, as
this did: The babe wept, which moved the compassion of the princess, as
no doubt his beauty did, v. 5, 6. Note, 1. Those are hard-hearted
indeed that have not a tender compassion for helpless infancy. How
pathetically does God represent his compassion for the Israelites in
general considered in this pitiable state! Ezek. xvi. 5, 6. 2. It is
very commendable in persons of quality to take cognizance of the
distresses of the meanest, and to be helpful and charitable to them. 3.
God's care of us in our infancy ought to be often made mention of by us
to his praise. Though we were not thus exposed (that we were not was
God's mercy) yet many were the perils we were surrounded with in our
infancy, out of which the Lord delivered us, Ps. xxii. 9, 10. 4. God
often raises up friends for his people even among their enemies.
Pharaoh cruelly seeks Israel's destruction, but his own daughter
charitably compassionates a Hebrew child, and not only so, but, beyond
her intention, preserves Israel's deliverer. O Lord, how wonderful are
thy counsels!
II. Moses well provided with a good nurse, no worse than his own dear
mother, v. 7-9. Pharaoh's daughter thinks it convenient that he should
have a Hebrew nurse (pity that so fair a child should be suckled by a
sable Moor), and the sister of Moses, with art and good management,
introduces the mother into the place of a nurse, to the great advantage
of the child; for mothers are the best nurses, and those who receive
the blessings of the breasts with those of the womb are not just if
they give them not to those for whose sake they received them: it was
also an unspeakable satisfaction to the mother, who received her son as
life from the dead, and now could enjoy him without fear. The transport
of her joy, upon this happy turn, we may suppose sufficient to betray
her to be the true mother (had there been any suspicion of it) to a
less discerning eye than that of Solomon, 1 Kings iii. 27.
III. Moses preferred to be the son of Pharaoh's daughter (v. 10), his
parents herein perhaps not only yielding to necessity, having nursed
him for her, but too much pleased with the honour thereby done to their
son; for the smiles of the world are stronger temptations than its
frowns, and more difficult to resist. The tradition of the Jews is that
Pharaoh's daughter had no child of her own, and that she was the only
child of her father, so that when he was adopted for her son he stood
fair for the crown: however it is certain he stood fair for the best
preferments of the court in due time, and in the meantime had the
advantage of the best education and improvements of the court, with the
help of which, having a great genius, he became master of all the
lawful learning of the Egyptians, Acts vii. 22. Note, 1. Providence
pleases itself sometimes in raising the poor out of the dust, to set
them among princes, Ps. cxiii. 7, 8. Many who, by their birth, seem
marked for obscurity and poverty, by surprising events of Providence
are brought to sit at the upper end of the world, to make men know that
the heavens do rule. 2. Those whom God designs for great services he
find out ways to qualify and prepare beforehand. Moses, by having his
education in a court, is the fitter to be a prince and king in
Jeshurun; by having his education in a learned court (for such the
Egyptian then was) is the fitter to be an historian; and by having his
education in the court of Egypt is the fitter to be employed, in the
name of God, as an ambassador to that court.
IV. Moses named. The Jews tell us that his father, at his circumcision,
called him Joachim, but Pharaoh's daughter called him Moses, Drawn out
of the water, so it signifies in the Egyptian language. The calling of
the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile
world, and gives hopes of that day when it shall be said, Blessed be
Egypt my people, Isa. xix. 25. And his tuition at court was an earnest
of the performance of that promise, Isa. xlix. 23, Kings shall be thy
nursing fathers, and queens thy nursing mothers.
Moses Slays an Egyptian; Rebukes a Contentious Hebrew. (b. c. 1533.)
11 And it came to pass in those days, when Moses was grown, that he
went out unto his brethren, and looked on their burdens: and he spied
an Egyptian smiting an Hebrew, one of his brethren. 12 And he looked
this way and that way, and when he saw that there was no man, he slew
the Egyptian, and hid him in the sand. 13 And when he went out the
second day, behold, two men of the Hebrews strove together: and he said
to him that did the wrong, Wherefore smitest thou thy fellow? 14 And
he said, Who made thee a prince and a judge over us? intendest thou to
kill me, as thou killedst the Egyptian? And Moses feared, and said,
Surely this thing is known. 15 Now when Pharaoh heard this thing, he
sought to slay Moses. But Moses fled from the face of Pharaoh, and
dwelt in the land of Midian: and he sat down by a well.
Moses had now passed the first forty years of his life in the court of
Pharaoh, preparing himself for business; and now it was time for him to
enter upon action, and,
I. He boldly owns and espouses the cause of God's people: When Moses
was grown he went out unto his brethren, and looked on their burdens,
v. 11. The best exposition of these words we have from an inspired pen,
Heb. xi. 24-26, where we are told that by this he expressed, 1. His
holy contempt of the honours and pleasures of the Egyptian court; he
refused to be called the son of Pharaoh's daughter, for he went out.
The temptation was indeed very strong. He had a fair opportunity (as we
say) to make his fortune, and to have been serviceable to Israel too,
with his interest at court. He was obliged, in gratitude as well as
interest, to Pharaoh's daughter, and yet he obtained a glorious victory
by faith over his temptation. He reckoned it much more his honour and
advantage to be a son of Abraham than to be the son of Pharaoh's
daughter. 2. His tender concern for his poor brethren in bondage, with
whom (though he might easily have avoided it) he chose to suffer
affliction; he looked on their burdens as one that not only pitied
them, but was resolved to venture with them, and, if occasion were, to
venture for them.
II. He gives a specimen of the great things he was afterwards to do for
God and his Israel in two little instances, related particularly by
Stephen (Acts vii. 23, &c.) with design to show how their fathers had
always resisted the Holy Ghost (v. 51), even in Moses himself, when he
first appeared as their deliverer, wilfully shutting their eyes against
this day-break of their enlargement. He found himself, no doubt, under
a divine direction and impulse in what he did, and that he was in an
extraordinary manner called of God to do it. Now observe,
1. Moses was afterwards to be employed in plaguing the Egyptians for
the wrongs they had done to God's Israel; and, as a specimen of that,
he killed the Egyptian who smote the Hebrew (v. 11, 12); probably it
was one of the Egyptian taskmasters, whom he found abusing his Hebrew
slave, a relation (as some think) of Moses, a man of the same tribe. It
was by special warrant from Heaven (which makes not a precedent in
ordinary cases) that Moses slew the Egyptian, and rescued his oppressed
brother. The Jew's tradition is that he did not slay him with any
weapon, but, as Peter slew Ananias and Sapphira, with the word of his
mouth. His hiding him in the sand signified that hereafter Pharaoh and
all his Egyptians should, under the control of the rod of Moses, be
buried in the sand of the Red Sea. His taking care to execute this
justice privately, when no man saw, was a piece of needful prudence and
caution, it being but an assay; and perhaps his faith was as yet weak,
and what he did was with some hesitation. Those who come to be of great
faith, yet began with a little, and at first spoke tremblingly.
2. Moses was afterwards to be employed in governing Israel, and as a
specimen of this, we have him here trying to end a controversy between
two Hebrews, in which he is forced (as he did afterwards for forty
years) to suffer their manners. Observe here,
(1.) The unhappy quarrel which Moses observed between two Hebrews, v.
13. It does not appear what was the occasion; but, whatever it was, it
was certainly very unseasonable for Hebrews to strive with one another
when they were all oppressed and ruled with rigour by the Egyptians.
Had they not beating enough from the Egyptians, but they must beat one
another? Note, [1.] Even sufferings in common do not always unite God's
professing people to one another, so much as one might reasonably
expect. [2.] When God raises up instruments of salvation for the church
they will find enough to do, not only with oppressing Egyptians, to
restrain them, but with quarrelsome Israelites, to reconcile them.
(2.) The way he took of dealing with them; he marked him that caused
the division, that did the wrong, and mildly reasoned with him:
Wherefore smitest thou thy fellow? The injurious Egyptian was killed,
the injurious Hebrew was only reprimanded; for what the former did was
from a rooted malice, what the latter did we may suppose was only upon
a sudden provocation. The wise God makes, and, according to his
example, all wise governors make, a difference between one offender and
another, according to the several qualities of the same offence. Moses
endeavoured to make them friends, a good office; thus we find Christ
often reproving his disciples' strifes (Luke ix. 46, &c.; xxii. 24,
&c.), for he was a prophet like unto Moses, a healing prophet, a
peacemaker, who visited his brethren with a design to slay all
enmities. The reproof Moses gave on this occasion may still be of use,
Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in
any, especially in Hebrews, smiting with tongue or hand, either in a
way of persecution or in a way of strife and contention. Consider the
person thou smitest; it is thy fellow, thy fellow-creature, thy
fellow-christian, it is thy fellow-servant, thy fellow-sufferer.
Consider the cause, Wherefore smitest? Perhaps it is for no cause at
all, or no just cause, or none worth speaking of.
(3.) The ill success of his attempt (v. 14): He said, Who made thee a
prince? He that did the wrong thus quarrelled with Moses; the injured
party, it should seem, was inclinable enough to peace, but the
wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient
of reproof; and it is often easier to persuade the injured to bear the
trouble of taking wrong than the injurious to bear the conviction of
having done wrong. 1 Cor. vi. 7, 8. It was a very wise and mild reproof
which Moses gave to this quarrelsome Hebrew, but he could not bear it,
he kicked against the pricks (Acts ix. 5), and crossed questions with
his reprover. [1.] He challenges his authority: Who made thee a prince?
A man needs no great authority for the giving of a friendly reproof, it
is an act of kindness; yet this man needs will interpret it an act of
dominion, and represents his reprover as imperious and assuming. Thus
when people dislike good discourse, or a seasonable admonition, they
will call it preaching, as if a man could not speak a work for God and
against sin but he took too much upon him. Yet Moses was indeed a
prince and a judge, and knew it, and thought the Hebrews would have
understood it, and struck in with him; but they stood in their own
light, and thrust him away, Acts vii. 25, 27. [2.] He upbraids him with
what he had done in killing the Egyptian: Intendest thou to kill me?
See what base constructions malice puts upon the best words and
actions. Moses, for reproving him is immediately charged with a design
to kill him. An attempt upon his sin was interpreted an attempt upon
his life; and his having killed the Egyptian was thought sufficient to
justify the suspicion; as if Moses made no difference between an
Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put
his life in his hand, and slain an Egyptian, he ought therefore to have
submitted to him, not only as a friend to the Hebrews, but as a friend
that had more than ordinary power and zeal. But he throws that in his
teeth as a crime which was bravely done, and was intended as a specimen
of the promised deliverance; if the Hebrews had taken the hint, and
come in to Moses as their head and captain, it is probable that they
would have been delivered now; but, despising their deliverer, their
deliverance was justly deferred, and their bondage prolonged forty
years, as afterwards their despising Canaan kept them out of it forty
years more. I would, and you would not. Note, Men know not what they
do, nor what enemies they are to their own interest, when they resist
and despise faithful reproofs and reprovers. When the Hebrews strove
with Moses, God sent him away into Midian, and they never heard of him
for forty years; thus the things that belonged to their peace were
hidden from their eyes, because they knew not the day of their
visitation. As to Moses, we may look on it as a great damp and
discouragement to him. He was now choosing to suffer affliction with
the people of God, and embracing the reproach of Christ; and now, at
his first setting out, to meet with this affliction and reproach from
them was a very sore trial of his resolution. He might have said, "If
this be the spirit of the Hebrews, I will go to court again, and be the
son of Pharaoh's daughter." Note, First, We must take heed of being
prejudiced against the ways and people of God by the follies and
peevishness of some particular persons that profess religion. Secondly,
It is no new thing for the church's best friends to meet with a great
deal of opposition and discouragement in their healing, saving
attempts, even from their own mother's children; Christ himself was set
at nought by the builders, and is still rejected by those he would
save.
(4.) The flight of Moses to Midian, in consequence. The affront given
him thus far proved a kindness to him; it gave him to understand that
his killing the Egyptian was discovered, and so he had time to make his
escape, otherwise the wrath of Pharaoh might have surprised him and
taken him off. Note, God can overrule even the strife of tongues, so
as, one way or other, to bring good to his people out of it.
Information was brought to Pharaoh (and it is well if it was not
brought by the Hebrew himself whom Moses reproved) of his killing the
Egyptian; warrants are presently out for the apprehending of Moses,
which obliged him to shift for his own safety, by flying into the land
of Midian, v. 15. [1.] Moses did this out of a prudent care of his own
life. If this be his forsaking of Egypt which the apostle refers to as
done by faith (Heb. xi. 27), it teaches us that when we are at any time
in trouble and danger for doing our duty the grace of faith will be of
good use to us in taking proper methods for our own preservation. Yet
there it is said, He feared not the wrath of the king; here it is said
he feared, v. 14. He did not fear with a fear of diffidence and
amazement, which weakens and has torment, but with a fear of diligence,
which quickened him to take that way which Providence opened to him for
his own preservation. [2.] God ordered it for wise and holy ends.
Things were not yet ripe for Israel's deliverance: the measure of
Egypt's iniquity was not yet full; the Hebrews were not sufficiently
humbled, nor were they yet increased to such a multitude as God
designed; Moses is to be further fitted for the service, and therefore
is directed to withdraw for the present, till the time to favour
Israel, even the set time, should come. God guided Moses to Midian
because the Midianites were of the seed of Abraham, and retained the
worship of the true God among them, so that he might have not only a
safe but a comfortable settlement among them. And through this country
he was afterwards to lead Israel, with which (that he might do it the
better) he now had opportunity of making himself acquainted. Hither he
came, and sat down by a well, tired and thoughtful, at a loss, and
waiting to see which way Providence would direct him. It was a great
change with him, since he was but the other day at ease in Pharaoh's
court: thus God tried his faith, and it was found to praise and honour.
The Marriage of Moses. (b. c. 1533.)
16 Now the priest of Midian had seven daughters: and they came and drew
water, and filled the troughs to water their father's flock. 17 And
the shepherds came and drove them away: but Moses stood up and helped
them, and watered their flock. 18 And when they came to Reuel their
father, he said, How is it that ye are come so soon to day? 19 And
they said, An Egyptian delivered us out of the hand of the shepherds,
and also drew water enough for us, and watered the flock. 20 And he
said unto his daughters, And where is he? why is it that ye have left
the man? call him, that he may eat bread. 21 And Moses was content to
dwell with the man: and he gave Moses Zipporah his daughter. 22 And
she bare him a son, and he called his name Gershom: for he said, I have
been a stranger in a strange land.
Moses here gains a settlement in Midian, just as his father Jacob had
gained one in Syria, Gen. xxix. 2, &c. And both these instances should
encourage us to trust Providence, and to follow it. Events that seem
inconsiderable, and purely accidental, after wards appear to have been
designed by the wisdom of God for very good purposes, and of great
consequence to his people. A casual transient occurrence has sometimes
occasioned the greatest and happiest turns of a man's life. Observe,
I. Concerning the seven daughters of Reuel the priest or prince of
Midian. 1. They were humble, and very industrious, according as the
employment of the country was: they drew water for their father's
flock, v. 16. If their father was a prince, it teaches us that even
those who are honourably born, and are of quality and distinction in
their country, should yet apply themselves to some useful business, and
what their hand finds to do do it with all their might. Idleness can be
no one's honour. If their father was a priest, it teaches us that
ministers' children should, in a special manner, be examples of
humility and industry. 2. They were modest, and would not ask this
strange Egyptian to come home with them (though handsome and a great
courtier), till their father sent for him. Modesty is the ornament of
woman.
II. Concerning Moses. He was taken for an Egyptian (v. 19); and
strangers must be content to be the subjects of mistake; but it is
observable, 1. How ready he was to help Reuel's daughters to water
their flocks. Though bred in learning and at court, yet he knew how to
turn his hand to such an office as this when there was occasion; nor
had he learned of the Egyptians to despise shepherds. Note, Those that
have had a liberal education yet should not be strangers to servile
work, because they know not what necessity Providence may put them in
of working for themselves, or what opportunity Providence may give them
of being serviceable to others. These young women, it seems, met with
some opposition in their employment, more than they and their servants
could conquer; the shepherds of some neighbouring prince, as some
think, or some idle fellows that called themselves shepherds, drove
away their flocks; but Moses, though melancholy and in distress, stood
up and helped them, not only to get clear of the shepherds, but, when
that was done, to water the flocks. This he did, not only in
complaisance to the daughters of Reuel (though that also did very well
become him), but because, wherever he was, as occasion offered itself,
(1.) He loved to be doing justice, and appearing in the defence of such
as he saw injured, which every man ought to do as far as it is in the
power of his hand to do it. (2.) He loved to be doing good. Wherever
the Providence of God casts us we should desire and endeavour to be
useful; and, when we cannot do the good we would, we must be ready to
do the good we can. And he that is faithful in a little shall be
entrusted with more. 2. How well he was paid for his serviceableness.
When the young women acquainted their father with the kindnesses they
had received from this stranger, he sent to invite him to his house,
and made much of him, v. 20. Thus God will recompense the kindnesses
which are at any time shown to his children; they shall in no wise lose
their reward. Moses soon recommended himself to the esteem and good
affection of this prince of Midian, who took him into his house, and,
in process of time, married one of his daughters to him (v. 21), by
whom he had a son, whom he called Gershom, a stranger there (v. 22),
that if ever God should give him a home of his own he might keep in
remembrance the land in which he had been a stranger. Now this
settlement of Moses in Midian was designed by Providence, (1.) To
shelter him for the present. God will find hiding-places for his people
in the day of their distress; nay, he will himself be to them a little
sanctuary, and will secure them, either under heaven or in heaven. But,
(2.) It was also designed to prepare him for the great services he was
further designed for. His manner of life in Midian, where he kept the
flock of his father-in-law (having none of his own to keep), would be
of use to him, [1.] To inure him to hardship and poverty, that he might
learn how to want as well as how to abound. Those whom God intends to
exalt he first humbles. [2.] To inure him to contemplation and
devotion. Egypt accomplished him as a scholar, a gentleman, a
statesman, a soldier, all which accomplishments would be afterwards of
use to him; but yet he lacked one thing, in which the court of Egypt
could not befriend him. He that was to do all by divine revelation must
know, by a long experience, what it was to live a life of communion
with God; and in this he would be greatly furthered by the solitude and
retirement of a shepherd's life in Midian. By the former he was
prepared to rule in Jeshurun, but by the latter he was prepared to
converse with God in Mount Horeb, near which mount he had spent much of
his time. Those that know what it is to be alone with God in holy
exercises are acquainted with better delights than ever Moses tasted in
the court of Pharaoh.
Cry of the Oppressed Israelites. (b. c. 1491.)
23 And it came to pass in process of time, that the king of Egypt died:
and the children of Israel sighed by reason of the bondage, and they
cried, and their cry came up unto God by reason of the bondage. 24
And God heard their groaning, and God remembered his covenant with
Abraham, with Isaac, and with Jacob. 25 And God looked upon the
children of Israel, and God had respect unto them.
Here is, 1. The continuance of the Israelites' bondage in Egypt, v. 23.
Probably the murdering of their infants did not continue; this part of
their affliction attended only the period immediately connected with
the birth of Moses, and served to signalize it. The Egyptians now were
content with their increase, finding that Egypt was enriched by their
labour; so that they might have them for slaves, they cared not how
many they were. On this therefore they were intent, to keep them all at
work, and make the best hand they could of their labour. When one
Pharaoh died, another rose up in his place that was governed by the
same maxims, and was as cruel to Israel as his predecessors. If there
was sometimes a little relaxation, yet it presently revived again with
as much rigour as ever; and probably, as the more Israel were oppressed
the more they multiplied, so the more they multiplied the more they
were oppressed. Note, Sometimes God suffers the rod of the wicked to
lie very long and very heavily on the lot of the righteous. If Moses,
in Midian, at any time began to think how much better his condition
might have been had he staid among the courtiers, he must of himself
think this also, how much worse it would have been if he had had his
lot with brethren: it was a great degradation to him to be keeping
sheep in Midian, but better so than making brick in Egypt. The
consideration of our brethren's afflictions would help to reconcile us
to our own. 2. The preface to their deliverance at last. (1.) They
cried, v. 23. Now, at last, they began to think of God under their
troubles, and to return to him from the idols they had served, Ezek.
xx. 8. Hitherto they had fretted at the instruments of their trouble,
but God was not in all their thoughts. Thus hypocrites in heart heap up
wrath; they cry not when he binds them, Job xxxvi. 13. But before God
unbound them he put it into their hearts to cry unto him, as it is
explained, Num. xx. 16. Note, It is a good sign that God is coming
towards us with deliverance when he inclines and enables us to cry to
him for it. (2.) God heard, v. 24, 25. The name of God is here
emphatically prefixed to four different expressions of a kind intention
towards them. [1.] God heard their groaning; that is, he made it to
appear that he took notice of their complaints. The groans of the
oppressed cry aloud in the ears of the righteous God, to whom vengeance
belongs, especially the groans of God's spiritual Israel; he knows the
burdens they groan under and the blessings they groan after, and that
the blessed Spirit, by these groanings, makes intercession in them.
[2.] God remembered his covenant, which he seemed to have forgotten,
but of which he is ever mindful. This God had an eye to, and not to any
merit of theirs, in what he did for them. See Lev. xxvi. 42. (3.) God
looked upon the children of Israel. Moses looked upon them and pitied
them (v. 11); but now God looked upon them and helped them. (4.) God
had a respect unto them, a favourable respect to them as his own. The
frequent repetition of the name of God here intimates that now we are
to expect something great, Opus Deo dignum--A work worthy of God. His
eyes, which run to and fro through the earth, are now fixed upon
Israel, to show himself strong, to show himself a God in their behalf.
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E X O D U S
CHAP. III.
As prophecy had ceased for many ages before the coming of Christ, that
the revival and perfection of it in that great prophet might be the
more remarkable, so vision had ceased (for aught that appears) among
the patriarchs for some ages before the coming of Moses, that God's
appearances to him for Israel's salvation might be the more welcome;
and in this chapter we have God's first appearance to him in the bush
and the conference between God and Moses in that vision. Here is, I.
The discovery God was pleased to make of his glory to Moses at the
bush, to which Moses was forbidden to approach too near, ver. 1-5. II.
A general declaration of God's grace and good-will to his people, who
were beloved for their fathers' sakes, ver. 6. III. A particular
notification of God's purpose concerning the deliverance of Israel out
of Egypt. 1. He assures Moses it should now be done, ver. 7-9. 2. He
gives him a commission to act in it as his ambassador both to Pharaoh,
(ver. 10) and to Israel, ver. 16. 3. He answers the objection Moses
made of his own unworthiness, ver. 11, 12. 4. He gives him full
instructions what to say both to Pharaoh and to Israel, ver. 13-18. 5.
He tells him beforehand what the issue would be, ver. 19, &c.
The Burning Bush. (b. c. 1491.)
1 Now Moses kept the flock of Jethro his father in law, the priest of
Midian: and he led the flock to the backside of the desert, and came to
the mountain of God, even to Horeb. 2 And the angel of the Lord
appeared unto him in a flame of fire out of the midst of a bush: and he
looked, and, behold, the bush burned with fire, and the bush was not
consumed. 3 And Moses said, I will now turn aside, and see this great
sight, why the bush is not burnt. 4 And when the Lord saw that he
turned aside to see, God called unto him out of the midst of the bush,
and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not
nigh hither: put off thy shoes from off thy feet, for the place whereon
thou standest is holy ground. 6 Moreover he said, I am the God of thy
father, the God of Abraham, the God of Isaac, and the God of Jacob. And
Moses hid his face; for he was afraid to look upon God.
The years of the life of Moses are remarkably divided into three
forties: the first forty he spent as a prince in Pharaoh's court, the
second a shepherd in Midian, the third a king in Jeshurun; so
changeable is the life of men, especially the life of good men. He had
now finished his second forty, when he received his commission to bring
Israel out of Egypt. Note, Sometimes it is long before God calls his
servants out of that work which of old he designed them for, and has
been graciously preparing them for. Moses was born to be Israel's
deliverer, and yet not a word is said of it to him till he is eighty
years of age. Now observe,
I. How this appearance of God to him found him employed. He was keeping
the flock (tending sheep) near mount Horeb, v. 1. This was a poor
employment for a man of his parts and education, yet he rests satisfied
with it, and thus learns meekness and contentment to a high degree, for
which he is more celebrated in sacred writ than for all his other
learning. Note, 1. In the calling to which we are called we should
abide, and not be given to change. 2. Even those that are qualified for
great employments and services must not think it strange if they be
confined to obscurity; it was the lot of Moses before them, who foresaw
nothing to the contrary but that he should die, as he had lived a great
while, a poor despicable shepherd. Let those that think themselves
buried alive be content to shine like lamps in their sepulchres, and
wait till God's time come for setting them on a candlestick. Thus
employed Moses was, when he was honoured with this vision. Note, (1.)
God will encourage industry. The shepherds were keeping their flocks
when they received the tidings of our Saviour's birth, Luke ii. 8.
Satan loves to find us idle; God is well pleased when he find us
employed. (2.) Retirement is a good friend to our communion with God.
When we are alone, the Father is with us. Moses saw more of God in a
desert than ever he had seen in Pharaoh's court.
II. What the appearance was. To his great surprise he saw a bush
burning, when he perceived no fire either from earth or heaven to
kindle it, and, which was more strange, it did not consume, v. 2. It
was an angel of the Lord that appeared to him; some think, a created
angel, who speaks in the language of him that sent him; others, the
second person, the angel of the covenant, who is himself Jehovah. It
was an extraordinary manifestation of the divine presence and glory;
what was visible was produced by the ministry of an angel, but he heard
God in it speaking to him. 1. He saw a flame of fire; for our God is a
consuming fire. When Israel's deliverance out of Egypt was promised to
Abraham, he saw a burning lamp, which signified the light of joy which
that deliverance should cause (Gen. xv. 17); but now it shines
brighter, as a flame of fire, for God in that deliverance brought
terror and destruction to his enemies, light and heat to his people,
and displayed his glory before all. See Isa. x. 17. 2. This fire was
not in a tall and stately cedar, but in a bush, a thorny bush, so the
word signifies; for God chooses the weak and despised things of the
world (such as Moses, now a poor shepherd), with them to confound the
wise; he delights to beautify and crown the humble. 3. The bush burned,
and yet was not consumed, an emblem of the church now in bondage in
Egypt, burning in the brick-kilns, yet not consumed; perplexed, but not
in despair; cast down, but not destroyed.
III. The curiosity Moses had to enquire into this extraordinary sight:
I will turn aside and see, v. 3. He speaks as one inquisitive and bold
in his enquiry; whatever it was, he would, if possible, know the
meaning of it. Note, Things revealed belong to us, and we ought
diligently to enquire into them.
IV. The invitation he had to draw near, yet with a caution not to come
too near, nor rashly.
1. God gave him a gracious call, to which he returned a ready answer,
v. 4. When God saw that he took notice of the burning bush, and turned
aside to see it, and left his business to attend it, then God called to
him. If he had carelessly neglected it as an ignis fatuus--a deceiving
meteor, a thing not worth taking notice of, it is probable that God
would have departed, and said nothing to him; but, when he turned
aside, God called to him. Note, Those that would have communion with
God must attend upon him, and approach to him, in those ordinances
wherein he is pleased to manifest himself, and his power and glory,
though it be in a bush; they must come to the treasure, though in an
earthen vessel. Those that seek God diligently shall find him, and find
him their bountiful rewarder. Draw nigh to God, and he will draw nigh
to you. God called him by name, Moses, Moses. This which he heard could
not but surprise him much more than what he saw. The word of the Lord
always went along with the glory of the Lord, for every divine vision
was designed for divine revelation, Job iv. 16, &c.; xxxii. 14-15.
Divine calls are then effectual, (1.) When the Spirit of God makes them
particular, and calls us by name. The word calls, Ho, every one! The
Spirit, by the application of that, calls, Ho, such a one! I know thee
by name, Exod. xxxiii. 12. (2.) When we return an obedient answer to
them, as Moses here, "Here am I, what saith my Lord unto his servant?
Here am I, not only to hear what is said, but to do what I am bidden."
2. God gave him a needful caution against rashness and irreverence in
his approach, (1.) He must keep his distance; draw near, but not too
near; so near as to hear, but not so near as to pry. His conscience
must be satisfied, but not his curiosity; and care must be taken that
familiarity do not breed contempt. Note, In all our approaches to God,
we ought to be deeply affected with the infinite distance there is
between us and God, Eccl. v. 2. Or this may be taken as proper to the
Old-Testament dispensation, which was a dispensation of darkness,
bondage, and terror, from which the gospel happily frees us, giving us
boldness to enter into the holiest, and inviting us to draw near. (2.)
He must express his reverence, and his readiness to obey: Put off thy
shoes from off thy feet, as a servant. Putting off the shoe was then
what putting off the hat is now, a token of respect and submission.
"The ground, for the present, is holy ground, made so by this special
manifestation of the divine presence, during the continuance of which
it must retain this character; therefore tread not on that ground with
soiled shoes." Keep thy foot, Eccl. v. 1. Note, We ought to approach to
God with a solemn pause and preparation; and, though bodily exercise
alone profits little, yet we ought to glorify God with our bodies, and
to express our inward reverence by a grave and reverent behaviour in
the worship of God, carefully avoiding everything that looks light, and
rude, and unbecoming the awfulness of the service.
V. The solemn declaration God made of his name, by which he would be
known to Moses: I am the God of thy father, v. 6. 1. He lets him know
that it is God who speaks to him, to engage his reverence and
attention, his faith and obedience; for this is enough to command all
these: I am the Lord. Let us always hear the word as the word of God, 1
Thess. ii. 13. 2. He will be known as the God of his father, his pious
father Amram, and the God of Abraham, Isaac, and Jacob, his ancestors,
and the ancestors of all Israel, for whom God was now about to appear.
By this God designed, (1.) To instruct Moses in the knowledge of
another world, and to strengthen his belief of a future state. Thus it
is interpreted by our Lord Jesus, the best expositor of scripture, who
from this proves that the dead are raised, against the Sadducees.
Moses, says he, showed it at the bush (Luke xx. 37), that is, God there
showed it to him, and in him to us, Matt. xxii. 31, &c. Abraham was
dead, and yet God is the God of Abraham; therefore Abraham's soul
lives, to which God stands in relation; and, to make his soul
completely happy, his body must live again in due time. This promise
made unto the fathers, that God would be their God, must include a
future happiness; for he never did anything for them in this world
sufficient to answer to the vast extent and compass of that great word,
but, having prepared for them a city, he is not ashamed to be called
their God, Heb. xi. 16; and see Acts xxvi. 6, 7; xxiv. 15. (2.) To
assure Moses of the fulfillment of all those particular promises made
to the fathers. He may confidently expect this, for by these words it
appears that God remembered his covenant, ch. ii. 24. Note, [1.] God's
covenant-relation to us as our God is the best support in the worst of
times, and a great encouragement to our faith in particular promises.
[2.] When we are conscious to ourselves of our own great unworthiness
we may take comfort from God's relation to our fathers, 2 Chron. xx. 6.
VI. The solemn impression this made upon Moses: He hid his face, as one
both ashamed and afraid to look upon God. Now that he knew it was a
divine light his eyes were dazzled with it; he was not afraid of a
burning bush till he perceived that God was in it. Yea, though God
called himself the God of his father, and a God in covenant with him,
yet he was afraid. Note, 1. The more we see of God the more cause we
shall see to worship him with reverence and godly fear. 2. Even the
manifestations of God's grace and covenant-love should increase our
humble reverence of him.
Compassion of God for the Israelites. (b. c. 1491.)
7 And the Lord said, I have surely seen the affliction of my people
which are in Egypt, and have heard their cry by reason of their
taskmasters; for I know their sorrows; 8 And I am come down to deliver
them out of the hand of the Egyptians, and to bring them up out of that
land unto a good land and a large, unto a land flowing with milk and
honey; unto the place of the Canaanites, and the Hittites, and the
Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9 Now
therefore, behold, the cry of the children of Israel is come unto me:
and I have also seen the oppression wherewith the Egyptians oppress
them. 10 Come now therefore, and I will send thee unto Pharaoh, that
thou mayest bring forth my people the children of Israel out of Egypt.
Now that Moses had put off his shoes (for, no doubt, he observed the
orders given him, v. 5), and covered his face, God enters upon the
particular business that was now to be concerted, which was the
bringing of Israel out of Egypt. Now, after forty years of Israel's
bondage and Moses's banishment, when we may suppose both he and they
began to despair, they of being delivered and he of delivering them, at
length, the time has come, even the year of the redeemed. Note, God
often comes for the salvation of his people when they have done looking
for him. Shall he find faith? Luke xviii. 8.
Here is, I. The notice God takes of the afflictions of Israel (v. 7,
9): Seeing I have seen, not only, I have surely seen, but I have
strictly observed and considered the matter. Three things God took
cognizance of:--1. Their sorrows, v. 7. It is likely they were not
permitted to make a remonstrance of their grievances to Pharaoh, nor to
seek relief against their task-masters in any of his courts, nor
scarcely durst complain to one another; but God observed their tears.
Note, Even the secret sorrows of God's people are known to him. 2.
Their cry: I have heard their cry (v. 7), it has come unto me, v. 9.
Note, God is not deaf to the cries of his afflicted people. 3. The
tyranny of their persecutors: I have seen the oppression, v. 9. Note,
As the poorest of the oppressed are not below God's cognizance, so the
highest and greatest of their oppressors are not above his check, but
he will surely visit for these things.
II. The promise God makes of their speedy deliverance and enlargement:
I have come down to deliver them, v. 8. 1. It denotes his resolution to
deliver them, and that his heart was upon it, so that it should be done
speedily and effectually, and by methods out of the common road of
providence: when God does something very extraordinary he is said to
come down to do it, as Isa. lxiv. 1. 2. This deliverance was typical of
our redemption by Christ, in which the eternal Word did indeed come
down from heaven to deliver us: it was his errand into the world. He
promises also their happy settlement in the land of Canaan, that they
should exchange bondage for liberty, poverty for plenty, labour for
rest, and the precarious condition of tenants at will for the ease and
honour of lords proprietors. Note, Whom God by his grace delivers out
of a spiritual Egypt he will bring to a heavenly Canaan.
III. The commission he gives to Moses in order hereunto, v. 10. He is
not only sent as a prophet to Israel, to assure them that they should
speedily be delivered (even that would have been a great favour), but
he is sent as an ambassador to Pharaoh, to treat with him, or rather as
a herald at arms, to demand their discharge, and to denounce war in
case of refusal; and he is sent as a prince to Israel, to conduct and
command them. Thus is he taken from following the ewes great with
young, to a pastoral office much more noble, as David, Ps. lxxviii. 71.
Note, God is the fountain of power, and the powers that be are ordained
of him as he pleases. The same hand that now fetched a shepherd out of
a desert, to be the planter of a Jewish church, afterwards fetched
fishermen from their ships, to be the planters of the Christian church,
That the excellency of the power might be of God.
Instructions Given to Moses. (b. c. 1491.)
11 And Moses said unto God, Who am I, that I should go unto Pharaoh,
and that I should bring forth the children of Israel out of Egypt? 12
And he said, Certainly I will be with thee; and this shall be a token
unto thee, that I have sent thee: When thou hast brought forth the
people out of Egypt, ye shall serve God upon this mountain. 13 And
Moses said unto God, Behold, when I come unto the children of Israel,
and shall say unto them, The God of your fathers hath sent me unto you;
and they shall say to me, What is his name? what shall I say unto them?
14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt
thou say unto the children of Israel, I AM hath sent me unto you. 15
And God said moreover unto Moses, Thus shalt thou say unto the children
of Israel, The Lord God of your fathers, the God of Abraham, the God of
Isaac, and the God of Jacob, hath sent me unto you: this is my name for
ever, and this is my memorial unto all generations.
God, having spoken to Moses, allows him also a liberty of speech, which
he here improves; and,
I. He objects his own insufficiency for the service he was called to
(v. 11): Who am I? He thinks himself unworthy of the honour, and not
par negotio--equal to the task. He thinks he wants courage, and
therefore cannot go to Pharaoh, to make a demand which might cost the
demandant his head: he thinks he wants skill, and therefore cannot
bring forth the children of Israel out of Egypt; they are unarmed,
undisciplined, quite dispirited, utterly unable to help themselves; it
is morally impossible to bring them out. 1. Moses was incomparably the
fittest of any man living for this work, eminent for learning, wisdom,
experience, valour, faith, holiness; and yet he says, Who am I? Note,
The more fit any person is for service commonly the less opinion he has
of himself: see Judg. ix. 8, &c. 2. The difficulties of the work were
indeed very great, enough to startle the courage and stagger the faith
of Moses himself. Note, Even wise and faithful instruments may be much
discouraged at the difficulties that lie in the way of the church's
salvation. 3. Moses had formerly been very courageous when he slew the
Egyptian, but now his heart failed him; for good men are not always
alike bold and zealous. 4. Yet Moses is the man that does it at last;
for God gives grace to the lowly. Modest beginnings are very good
presages.
II. God answers this objection, v. 12. 1. He promises him his presence:
Certainly I will be with thee, and that is enough. Note, Those that are
weak in themselves may yet do wonders, being strong in the Lord and in
the power of his might; and those that are most diffident of themselves
may be most confident in God. God's presence puts an honour upon the
worthless, wisdom and strength into the weak and foolish, makes the
greatest difficulties dwindle to nothing, and is enough to answer all
objections. 2. He assures him of success, and that the Israelites
should serve God upon this mountain. Note, (1.) Those deliverances are
most valuable which open to us a door of liberty to serve God. (2.) If
God gives us opportunity and a heart to serve him, it is a happy and
encouraging earnest of further favours designed us.
III. He begs instructions for the executing of his commission, and has
them, thoroughly to furnish him. He desires to know by what name God
would at this time make himself known, v. 13.
1. He supposes the children of Israel would ask him, What is his name?
This they would ask either, (1.) To perplex Moses: he foresaw
difficulty, not only in dealing with Pharaoh, to make him willing to
part with them, but in dealing with them, to make them willing to
remove. They would be scrupulous and apt to cavil, would bid him
produce his commission, and probably this would be the trial: "Does he
know the name of God? Has he the watch-word?" Once he was asked, Who
made thee a judge? Then he had not his answer ready, and he would not
be nonplussed so again, but would be able to tell in whose name he
came. Or, (2.) For their own information. It is to be feared that they
had grown very ignorant in Egypt, by reason of their hard bondage, want
of teachers, and loss of the sabbath, so that they needed to be told
the first principles of the oracles of God. Or this question, What is
his name? amounted to an enquiry into the nature of the dispensation
they were now to expect: "How will God in it be known to us, and what
may we depend upon from him?"
2. He desires instructions what answer to give them: "What shall I say
to them? What name shall I vouch to them for the proof of my authority?
I must have something great and extraordinary to say to them; what must
it be? If I must go, let me have full instructions, that I may not run
in vain." Note, (1.) It highly concerns those who speak to people in
the name of God to be well prepared beforehand. (2.) Those who would
know what to say must go to God, to the word of his grace and to the
throne of his grace, for instructions, Ezek. ii. 7; iii. 4, 10, 17.
(3.) Whenever we have any thing to do with God, it is desirable to
know, and our duty to consider, what is his name.
IV. God readily gives him full instructions in this matter. Two names
God would now be known by:--
1. A name that denotes what he is in himself (v. 14): I am that I am.
This explains his name Jehovah, and signifies, (1.) That he is
self-existent; he has his being of himself, and has no dependence upon
any other: the greatest and best man in the world must say, By the
grace of God I am what I am; but God says absolutely--and it is more
than any creature, man or angel, can say--I am that I am. Being
self-existent, he cannot but be self-sufficient, and therefore
all-sufficient, and the inexhaustible fountain of being and bliss. (2.)
That he is eternal and unchangeable, and always the same, yesterday,
to-day, and for ever; he will be what he will be and what he is; see
Rev. i. 8. (3.) That we cannot by searching find him out. This is such
a name as checks all bold and curious enquiries concerning God, and in
effect says, Ask not after my name, seeing it is secret, Judg. xiii.
18; Prov. xxx. 4. Do we ask what is God? Let it suffice us to know that
he is what he is, what he ever was, and ever will be. How little a
portion is heard of him! Job xxvi. 14. (4.) That he is faithful and
true to all his promises, unchangeable in his word as well as in his
nature, and not a man that he should lie. Let Israel know this, I AM
hath sent me unto you.
2. A name that denotes what he is to his people. Lest that name I AM
should amuse and puzzle them, he is further directed to make use of
another name of God more familiar and intelligible: The Lord God of
your fathers hath sent me unto you (v. 15): Thus God had made himself
know to him (v. 6), and thus he must make him known to them, (1.) That
he might revive among them the religion of their fathers, which, it is
to be feared, was much decayed and almost lost. This was necessary to
prepare them for deliverance, Ps. lxxx. 19. (2.) That he might raise
their expectations of the speedy performance of the promises made unto
their fathers. Abraham, Isaac, and Jacob, are particularly named,
because with Abraham the covenant was first made, and with Isaac and
Jacob often expressly renewed; and these three were distinguished from
their brethren, and chosen to be the trustees of the covenant, when
their brethren were rejected. God will have this to be his name for
ever, and it has been, is, and will be, his name, by which his
worshippers know him, and distinguish him from all false gods; see 1
Kings xviii. 36. Note, God's covenant-relation to his people is what he
will be ever mindful of, what he glories in, and what he will have us
never forget, but give him the glory of: if he will have this to be his
memorial unto all generations, we have all the reason in the world to
make it so with us, for it is a precious memorial.
16 Go, and gather the elders of Israel together, and say unto them, The
Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob,
appeared unto me, saying, I have surely visited you, and seen that
which is done to you in Egypt: 17 And I have said, I will bring you up
out of the affliction of Egypt unto the land of the Canaanites, and the
Hittites, and the Amorites, and the Perizzites, and the Hivites, and
the Jebusites, unto a land flowing with milk and honey. 18 And they
shall hearken to thy voice: and thou shalt come, thou and the elders of
Israel, unto the king of Egypt, and ye shall say unto him, The Lord God
of the Hebrews hath met with us: and now let us go, we beseech thee,
three days' journey into the wilderness, that we may sacrifice to the
Lord our God. 19 And I am sure that the king of Egypt will not let you
go, no, not by a mighty hand. 20 And I will stretch out my hand, and
smite Egypt with all my wonders which I will do in the midst thereof:
and after that he will let you go. 21 And I will give this people
favour in the sight of the Egyptians: and it shall come to pass, that,
when ye go, ye shall not go empty: 22 But every woman shall borrow of
her neighbour, and of her that sojourneth in her house, jewels of
silver, and jewels of gold, and raiment: and ye shall put them upon
your sons, and upon your daughters; and ye shall spoil the Egyptians.
Moses is here more particularly instructed in his work, and informed
beforehand of his success. 1. He must deal with the elders of Israel,
and raise their expectation of a speedy removal to Canaan, v. 16, 17.
He must repeat to them what God had said to him, as a faithful
ambassador. Note, That which ministers have received of the Lord they
must deliver to his people, and keep back nothing that is profitable.
Lay an emphasis on that, v. 17: "I have said, I will bring you up; that
is enough to satisfy them, I have said it:" hath he spoken, and will he
not make it good? With us saying and doing are two things, but they are
not so with God, for he is in one mind and who can turn him? "I have
said it, and all the world cannot gainsay it. My counsel shall stand."
His success with the elders of Israel would be good; so he is told (v.
18): They shall hearken to thy voice, and not thrust thee away as they
did forty years ago. He who, by his grace, inclines the heart, and
opens the ear, could say beforehand, They shall hearken to thy voice,
having determined to make them willing in this day of power. 2. He must
deal with the king of Egypt (v. 18), he and the elders of Israel, and
in this they must not begin with a demand, but with a humble petition;
that gentle and submissive method must be first tried, even with one
who, it was certain, would not be wrought upon by it: We beseech thee,
let us go. Moreover, they must only beg leave of Pharaoh to go as far
as Mount Sinai to worship God, and say nothing to him of going quite
away to Canaan; the latter would have been immediately rejected, but
the former was a very modest and reasonable request, and his denying it
was utterly inexcusable and justified them in the total deserting of
his kingdom. If he would not give them leave to go and sacrifice at
Sinai, justly did they go without leave to settle in Canaan. Note, The
calls and commands which God sends to sinners are so highly reasonable
in themselves, and delivered to them in such a gentle winning way, that
the mouth of the disobedient must needs be for ever stopped. As to his
success with Pharaoh, Moses is here told, (1.) That petitions, and
persuasions, and humble remonstrances, would not prevail with him, no,
nor a mighty hand stretched out in signs and wonders: I am sure he will
not let you go, v. 19. Note, God sends his messengers to those whose
hardness and obstinacy he certainly knows and foresees, that it may
appear he would have them turn and live. (2.) That plagues should
compel him to it: I will smite Egypt, and then he will let you go, v.
20. Note, Those will certainly be broken by the power of God's hand
that will not bow to the power of his word; we may be sure that when
God judges he will overcome. (3.) That his people should be more kind
to them, and furnish them at their departure with abundance of plate
and jewels, to their great enriching: I will give this people favour in
the sight of the Egyptians, v. 21, 22. Note, [1.] God sometimes makes
the enemies of his people, not only to be at peace with them, but to be
kind to them. [2.] God has many ways of balancing accounts between the
injured and the injurious, of righting the oppressed, and compelling
those that have done wrong to make restitution; for he sits in the
throne judging right.
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E X O D U S
CHAP. IV.
This chapter, I. Continues and concludes God's discourse with Moses at
the bush concerning this great affair of bringing Israel out of Egypt.
1. Moses objects the people's unbelief (ver. 1), and God answers that
objection by giving him a power to work miracles, (1.) To turn his rod
into a serpent, and then into a rod again, ver. 2-5. (2.) To make his
hand leprous, and then whole again, ver. 6-8. (3.) To turn the water
into blood, ver. 9. 2. Moses objects his own slowness of speech (ver.
10), and begs to be excused (ver. 13); but God answers this objection,
(1.) By promising him his presence, ver. 11, 12. (2.) By joining Aaron
in commission with him, ver. 14-16. (3.) By putting an honour upon the
very staff in his hand, ver. 17. II. It begins Moses's execution of his
commission. 1. He obtains leave of his father-in-law to return into
Egypt, ver. 18. 2. He receives further instructions and encouragements
from God, ver. 19, 21-23. 3. He hastens his departure, and takes his
family with him, ver. 20. 4. He meets with some difficulty in the way
about the circumcising of his son, ver. 24-26. 5. He has the
satisfaction of meeting his brother Aaron, ver. 27, 28. 6. He produces
his commission before the elders of Israel, to their great joy, ver.
29-31. And thus the wheels were set a going towards that great
deliverance.
The Objections of Moses Overruled. (b. c. 1491.)
1 And Moses answered and said, But, behold, they will not believe me,
nor hearken unto my voice: for they will say, The Lord hath not
appeared unto thee. 2 And the Lord said unto him, What is that in
thine hand? And he said, A rod. 3 And he said, Cast it on the ground.
And he cast it on the ground, and it became a serpent; and Moses fled
from before it. 4 And the Lord said unto Moses, Put forth thine hand,
and take it by the tail. And he put forth his hand, and caught it, and
it became a rod in his hand: 5 That they may believe that the Lord
God of their fathers, the God of Abraham, the God of Isaac, and the God
of Jacob, hath appeared unto thee. 6 And the Lord said furthermore
unto him, Put now thine hand into thy bosom. And he put his hand into
his bosom: and when he took it out, behold, his hand was leprous as
snow. 7 And he said, Put thine hand into thy bosom again. And he put
his hand into his bosom again; and plucked it out of his bosom, and,
behold, it was turned again as his other flesh. 8 And it shall come
to pass, if they will not believe thee, neither hearken to the voice of
the first sign, that they will believe the voice of the latter sign.
9 And it shall come to pass, if they will not believe also these two
signs, neither hearken unto thy voice, that thou shalt take of the
water of the river, and pour it upon the dry land: and the water which
thou takest out of the river shall become blood upon the dry land.
It was a very great honour that Moses was called to when God
commissioned him to bring Israel out of Egypt; yet he is with
difficulty persuaded to accept the commission, and does it at last with
great reluctance, which we should rather impute to a humble diffidence
of himself and his own sufficiency than to any unbelieving distrust of
God and his word and power. Note, Those whom God designs for preferment
he clothes with humility; the most fit for service are the least
forward.
I. Moses objects that in all probability the people would not hearken
to his voice (v. 1), that is, they would not take his bare word, unless
he showed them some sign, which he had not been yet instructed to do.
This objection cannot be justified, because it contradicts what God had
said (ch. iii. 18), They shall hearken to thy voice. If God says, They
will, does it become Moses to say, They will not? Surely he means,
"Perhaps they will not at first, or some of them will not." If there
should be some gainsayers among them who would question his commission,
how should he deal with them? And what course should he take to
convince them? He remembered how they had once rejected him, and feared
it would be so again. Note, 1. Present discouragements often arise from
former disappointments. 2. Wise and good men have sometimes a worse
opinion of people than they deserve. Moses said (v. 1), They will not
believe me; and yet he was happily mistaken, for it is said (v. 31),
The people believed; but then the signs which God appointed in answer
to this objection were first wrought in their sight.
II. God empowers him to work miracles, directs him to three
particularly, two of which were now immediately wrought for his own
satisfaction. Note, True miracles are the most convincing external
proofs of a divine mission attested by them. Therefore our Saviour
often appealed to his works (as John v. 36), and Nicodemus owns himself
convinced by them, John iii. 2. And here Moses, having a special
commission given him as a judge and lawgiver to Israel, has this seal
affixed to his commission, and comes supported by these credentials.
1. The rod in his hand is made the subject of a miracle, a double
miracle: it is but thrown out of his hand and it becomes a serpent; he
resumes it and it becomes a rod again, v. 2-4. Now, (1.) Here was a
divine power manifested in the change itself, that a dry stick should
be turned into a living serpent, a lively one, so formidable a one that
Moses himself, on whom, it should seem, it turned in some threatening
manner, fled from before it, though we may suppose, in that desert,
serpents were no strange things to him; but what was produced
miraculously was always the best and strongest of the kind, as the
water turned to wine: and, then, that this living serpent should be
turned into a dry stick again, this was the Lord's doing. (2.) Here was
an honour put upon Moses, that this change was wrought upon his
throwing it down and taking it up, without any spell, or charm, or
incantation: his being empowered thus to act under God, out of the
common course of nature and providence, was a demonstration of his
authority, under God, to settle a new dispensation of the kingdom of
grace. We cannot imagine that the God of truth would delegate such a
power as this to an impostor. (3.) There was a significancy in the
miracle itself. Pharaoh had turned the rod of Israel into a serpent,
representing them as dangerous (ch. i. 10), causing their belly to
cleave to the dust, and seeking their ruin; but now they should be
turned into a rod again: or, thus Pharaoh had turned the rod of
government into the serpent of oppression, from which Moses had himself
fled into Midian; but by the agency of Moses the scene was altered
again. (4.) There was a direct tendency in it to convince the children
of Israel that Moses was indeed sent of God to do what he did, v. 5.
Miracles were for signs to those that believed not, 1 Cor. xiv. 22.
2. His hand itself is next made the subject of a miracle. He puts it
once into his bosom, and takes it out leprous; he puts it again into
the same place, and takes it out well, v. 6, 7. This signified, (1.)
That Moses, by the power of God, should bring sore diseases upon Egypt,
and that, at his prayer, they should be removed. (2.) That whereas the
Israelites in Egypt had become leprous, polluted by sin, and almost
consumed by oppression (a leper is as one dead, Num. xii. 12), by being
taken into the bosom of Moses they should be cleansed and cured, and
have all their grievances redressed. (3.) That Moses was not to work
miracles by his own power, nor for his own praise, but by the power of
God and for his glory; the leprous hand of Moses does forever exclude
boasting. Now it was supposed that, if the former sign did not
convince, this latter would. Note, God is willing more abundantly to
show the truth of his word, and is not sparing in his proofs; the
multitude and variety of the miracles corroborate the evidence.
3. He is directed, when he shall come to Egypt, to turn some of the
water of the river into blood, v. 9. This was done, at first, as a
sign, but, not gaining due credit with Pharaoh, the whole river was
afterwards turned into blood, and then it became a plague. He is
ordered to work this miracle in case they would not be convinced by the
other two. Note, Unbelief shall be left inexcusable, and convicted of a
wilful obstinacy. As to the people of Israel, God had said (ch. iii.
18), They shall hearken; yet he appoints these miracles to be wrought
for their conviction, for he that has ordained the end has ordained the
means.
10 And Moses said unto the Lord, O my Lord, I am not eloquent, neither
heretofore, nor since thou hast spoken unto thy servant: but I am slow
of speech, and of a slow tongue. 11 And the Lord said unto him, Who
hath made man's mouth? or who maketh the dumb, or deaf, or the seeing,
or the blind? have not I the Lord? 12 Now therefore go, and I will be
with thy mouth, and teach thee what thou shalt say. 13 And he said, O
my Lord, send, I pray thee, by the hand of him whom thou wilt send.
14 And the anger of the Lord was kindled against Moses, and he said, Is
not Aaron the Levite thy brother? I know that he can speak well. And
also, behold, he cometh forth to meet thee: and when he seeth thee, he
will be glad in his heart. 15 And thou shalt speak unto him, and put
words in his mouth: and I will be with thy mouth, and with his mouth,
and will teach you what ye shall do. 16 And he shall be thy spokesman
unto the people: and he shall be, even he shall be to thee instead of a
mouth, and thou shalt be to him instead of God. 17 And thou shalt
take this rod in thine hand, wherewith thou shalt do signs.
Moses still continues backward to the service for which God had
designed him, even to a fault; for now we can no longer impute it to
his humility and modesty, but must own that here was too much of
cowardice, slothfulness, and unbelief in it. Observe here,
I. How Moses endeavours to excuse himself from the work.
1. He pleads that he was no good spokesman: O my Lord! I am not
eloquent, v. 10. He was a great philosopher, statesman, and divine, and
yet no orator; a man of a clear head, great thought, and solid
judgment, but had not a voluble tongue, or ready utterance, and
therefore he thought himself unfit to speak before great men about
great affairs, and in danger of being run down by the Egyptians.
Observe, (1.) We must not judge of men by the readiness and fluency of
their discourse. Moses was mighty in word (Acts vii. 22), and yet not
eloquent: what he said was strong and nervous, and to the purpose, and
distilled as the dew (Deut. xxxii. 2), though he did not deliver
himself with that readiness, ease, and elegance, that some do, who have
not the tenth part of his sense. St. Paul's speech was contemptible, 2
Cor. x. 10. A great deal of wisdom and true worth is concealed by a
slow tongue. (2.) God is pleased sometimes to make choice of those as
his messengers who have fewest of the advantages of art or nature, that
his grace in them may appear the more glorious. Christ's disciples were
no orators, till the Spirit made them such.
2. When this plea was overruled, and all his excuses were answered, he
begged that God would send somebody else on this errand and leave him
to keep sheep in Midian (v. 13): "Send by any hand but mine; thou canst
certainly find one much more fit." Note, An unwilling mind will take up
with a sorry excuse rather than none, and is willing to devolve those
services upon others that have any thing of difficulty or danger in
them.
II. How God condescends to answer all his excuses. Though the anger of
the Lord was kindled against him (v. 14), yet he continued to reason
with him, till he had overcome him. Note, Even self-diffidence, when it
grows into an extreme--when it either hinders us from duty or clogs us
in duty, or when it discourages our dependence upon the grace of
God--is very displeasing to him. God justly resents our backwardness to
serve him, and has reason to take it ill; for he is such a benefactor
as is before-hand with us, and such a rewarder as will not be
behind-hand with us. Note further, God is justly displeased with those
whom yet he does not reject: he vouchsafes to reason the case even with
his froward children, and overcomes them, as he did Moses here, with
grace and kindness.
1. To balance the weakness of Moses, he here reminds him of his own
power, v. 11. (1.) His power in that concerning which Moses made the
objection: Who has made man's mouth? Have not I the Lord? Moses knew
that God made man, but he must be reminded now that God made man's
mouth. An eye to God as Creator would help us over a great many of the
difficulties which lie in the way of our duty, Ps. cxxiv. 8. God, as
the author of nature, has given us the power and faculty of speaking;
and from him, as the fountain of gifts and graces, comes the faculty of
speaking well, the mouth and wisdom (Luke xxi. 15), the tongue of the
learned (Isa. l. 4); he pours grace into the lips, Ps. xlv. 2. (2.) His
power in general over the other faculties. Who but God makes the dumb
and the deaf, the seeing and the blind? [1.] The perfections of our
faculties are his work, he makes the seeing; he formed the eye (Ps.
xciv. 9); he opens the understanding, the eye of the mind, Luke xxiv.
45. [2.] Their imperfections are from him too; he make the dumb, and
deaf, and blind. Is there any evil of this kind, and the Lord has not
done it? No doubt he has, and always in wisdom and righteousness, and
for his own glory, John ix. 3. Pharaoh and the Egyptians were made deaf
and blind spiritually, as Isa. vi. 9, 10. But God knew how to manage
them, and get himself honour upon them.
2. To encourage him in this great undertaking, he repeats the promise
of his presence, not only in general, I will be with thee (ch. iii.
12), but in particular, "I will be with thy mouth, so that the
imperfection in thy speech shall be no prejudice to thy message." It
does not appear that God did immediately remove the infirmity, whatever
it was; but he did that which was equivalent, he taught him what to
say, and then let the matter recommend itself: if others spoke more
gracefully, none spoke more powerfully. Note, Those whom God employs to
speak for him ought to depend upon him for instructions, and it shall
be given them what they shall speak, Matt. x. 19.
3. He joins Aaron in commission with him. He promises that Aaron shall
meet him opportunely, and that he will be glad to see him, they having
not seen one another (it is likely) for many years, v. 14. He directs
him to make use of Aaron as his spokesman, v. 16. God might have laid
Moses wholly aside, for his backwardness to be employed; but he
considered his frame, and ordered him an assistant. Observe, (1.) Two
are better than one, Eccl. iv. 9. God will have his two witnesses (Rev.
xi. 3), that out of their mouths every word may be established. (2.)
Aaron was the brother of Moses, divine wisdom so ordering it, that
their natural affection one to another might strengthen their union in
the joint execution of their commission. Christ sent his disciples two
and two, and some of the couples were brothers. (3.) Aaron was the
elder brother, and yet he was willing to be employed under Moses in
this affair, because God would have it so. (4.) Aaron could speak well,
and yet was far inferior to Moses in wisdom. God dispenses his gifts
variously to the children of men, that we may see our need one of
another, and each may contribute something to the good of the body, 1
Cor. xii. 21. The tongue of Aaron, with the head and heart of Moses,
would make one completely fit for this embassy. (5.) God promises, I
will be with thy mouth, and with his mouth. Even Aaron, that could
speak well, yet could not speak to purpose unless God was with his
mouth; without the constant aids of divine grace the best gifts will
fail.
4. He bids him take the rod with him in his hand (v. 17), to intimate
that he must bring about his undertaking rather by acting than by
speaking; the signs he should work with this rod might abundantly
supply the want of eloquence; one miracle would do him better service
than all the rhetoric in the world. Take this rod, the rod he carried
as a shepherd, that he might not be ashamed of that mean condition out
of which God called him. This rod must be his staff of authority, and
must be to him in stead both of sword and sceptre.
Moses Returns in Egypt. (b. c. 1491.)
18 And Moses went and returned to Jethro his father in law, and said
unto him, Let me go, I pray thee, and return unto my brethren which are
in Egypt, and see whether they be yet alive. And Jethro said to Moses,
Go in peace. 19 And the Lord said unto Moses in Midian, Go, return
into Egypt: for all the men are dead which sought thy life. 20 And
Moses took his wife and his sons, and set them upon an ass, and he
returned to the land of Egypt: and Moses took the rod of God in his
hand. 21 And the Lord said unto Moses, When thou goest to return into
Egypt, see that thou do all those wonders before Pharaoh, which I have
put in thine hand: but I will harden his heart, that he shall not let
the people go. 22 And thou shalt say unto Pharaoh, Thus saith the
Lord, Israel is my son, even my firstborn: 23 And I say unto thee,
Let my son go, that he may serve me: and if thou refuse to let him go,
behold, I will slay thy son, even thy firstborn.
Here, I. Moses obtains leave of his father-in-law to return into Egypt,
v. 18. His father-in-law had been kind to him when he was a stranger,
and therefore he would not be so uncivil as to leave his family, nor so
unjust as to leave his service, without giving him notice. Note, The
honour of being admitted into communion with God, and of being employed
for him, does not exempt us from the duties of our relations and
callings in this world. Moses said nothing to his father-in-law (for
aught that appears) of the glorious manifestation of God to him; such
favours we are to be thankful for to God, but not to boast of before
men.
II. He receives from God further encouragements and directions in his
work. After God had appeared to him in the bush to settle a
correspondence, it should seem, he often spoke to him, as there was
occasion, with less overwhelming solemnity. And, 1. He assures Moses
that the coasts were clear. Whatever new enemies he might make by his
undertaking, his old enemies were all dead, all that sought his life,
v. 19. Perhaps some secret fear of falling into their hands was at the
bottom of Moses's backwardness to go to Egypt, though he was not
willing to own it, but pleaded unworthiness, insufficiency, want of
elocution, &c. Note, God knows all the temptations his people lie
under, and how to arm them against their secret fears, Ps. cxlii. 3. 2.
He orders him to do the miracles, not only before the elders of Israel,
but before Pharaoh, v. 21. There were some alive perhaps in the court
of Pharaoh who remembered Moses when he was the son of Pharaoh's
daughter, and had many a time called him a fool for deserting the
honours of that relation; but he is now sent back to court, clad with
greater powers than Pharaoh's daughter could have advanced him to, so
that it might appear he was no loser by his choice: this wonder-working
rod did more adorn the hand of Moses than the sceptre of Egypt could
have done. Note, Those that look with contempt upon worldly honours
shall be recompensed with the honour that cometh from God, which is the
true honour. 3. That Pharaoh's obstinacy might be no surprise nor
discouragement to him, God tells him before that he would harden his
heart. Pharaoh had hardened his own heart against the groans and cries
of the oppressed Israelites, and shut up the bowels of his compassion
from them; and now God, in a way of righteous judgment, hardens his
heart against the conviction of the miracles, and the terror of the
plagues. Note, Ministers must expect with many to labour in vain: we
must not think it strange if we meet with those who will not be wrought
upon by the strongest arguments and fairest reasonings; yet our
judgment is with the Lord. 4. Words are put into his mouth with which
to address Pharaoh, v. 22, 23. God had promised him (v. 12), I will
teach thee what thou shalt say; and here he does teach him. (1.) He
must deliver his message in the name of the great Jehovah: Thus saith
the Lord; this is the first time that preface is used by any man which
afterwards is used so frequently by all the prophets: whether Pharaoh
will hear, or whether he will forbear, Moses must tell him, Thus saith
the Lord. (2.) He must let Pharaoh know Israel's relation to God, and
God's concern for Israel. Is Israel a servant? is he a home-born slave?
Jer. ii. 14. "No, Israel is my son, my firstborn, precious in my sight,
honourable, and dear to me, not to be thus insulted and abused." (3.)
He must demand a discharge for them: "Let my son go; not only my
servant whom thou hast no right to detain, but my son whose liberty and
honour I am very jealous for. It is my son, my son that serves me, and
therefore must be spared, must be pleaded for," Mal. iii. 17. (4.) He
must threaten Pharaoh with the death of the first-born of Egypt, in
case of a refusal: I will slay thy son, even thy firstborn. As men deal
with God's people, let them expect to be themselves dealt with; with
the froward he will wrestle.
III. Moses addresses himself to this expedition. When God had assured
him (v. 19) that the men were dead who sought his life, immediately it
follows (v. 20), he took his wife, and his sons, and set out for Egypt.
Note, Though corruption may object much against the services God calls
us to, yet grace will get the upper hand, and will be obedient to the
heavenly vision.
The Circumcision of the Son of Moses. (b. c. 1491.)
24 And it came to pass by the way in the inn, that the Lord met him,
and sought to kill him. 25 Then Zipporah took a sharp stone, and cut
off the foreskin of her son, and cast it at his feet, and said, Surely
a bloody husband art thou to me. 26 So he let him go: then she said,
A bloody husband thou art, because of the circumcision. 27 And the
Lord said to Aaron, Go into the wilderness to meet Moses. And he went,
and met him in the mount of God, and kissed him. 28 And Moses told
Aaron all the words of the Lord who had sent him, and all the signs
which he had commanded him. 29 And Moses and Aaron went and gathered
together all the elders of the children of Israel: 30 And Aaron spake
all the words which the Lord had spoken unto Moses, and did the signs
in the sight of the people. 31 And the people believed: and when they
heard that the Lord had visited the children of Israel, and that he had
looked upon their affliction, then they bowed their heads and
worshipped.
Moses is here going to Egypt, and we are told,
I. How God met him in anger, v. 24-26. This is a very difficult passage
of story; much has been written, and excellently written, to make it
intelligible; we will try to make it improving. Here is,
1. The sin of Moses, which was neglecting to circumcise his son. This
was probably the effect of his being unequally yoked with a Midianite,
who was too indulgent of her child, while Moses was too indulgent of
her. Note, (1.) We have need to watch carefully over our own hearts,
lest fondness for any relation prevail above our love to God, and take
us off from our duty to him. It is charged upon Eli that he honoured
his sons more than God (1 Sam. ii. 29); and see Matt. x. 37. (2.) Even
good men are apt to cool in their zeal for God and duty when they have
long been deprived of the society of the faithful: solitude has its
advantages, but they seldom counterbalance the loss of Christian
communion.
2. God's displeasure against him. He met him, and, probably by a sword
in an angel's hand, sought to kill him. This was a great change; very
lately God was conversing with him, and lodging a trust in him, as a
friend; and now he is coming forth against him as an enemy. Note, (1.)
Omissions are sins, and must come into judgment, and particularly the
contempt and neglect of the seals of the covenant; for it is a sign
that we undervalue the promises of the covenant, and are displeased
with the conditions of it. He that has made a bargain, and is not
willing to seal and ratify it, one may justly suspect, neither likes it
nor designs to stand to it. (2.) God takes notice of, and is much
displeased with, the sins of his own people. If they neglect their
duty, let them expect to hear of it by their consciences, and perhaps
to feel from it by cross providences: for this cause many are sick and
weak, as some think Moses was here.
3. The speedy performance of the duty for the neglect of which God had
now a controversy with him. His son must be circumcised; Moses is
unable to circumcise him; therefore, in this case of necessity,
Zipporah does it, whether with passionate words (expressing her dislike
of the ordinance itself, or at least the administration of it to so
young a child, and in a journey), as to me it seems, or with proper
words--solemnly expressing the espousal of the child to God by the
covenant of circumcision (as some read it) or her thankfulness to God
for sparing her husband, giving him a new life, and thereby giving her,
as it were, a new marriage to him, upon her circumcising her son (as
others read it)--I cannot determine: but we learn, (1.) That when God
discovers to us what is amiss in our lives we must give all diligence
to amend it speedily, and particularly return to the duties we have
neglected. (2.) The putting away of our sins is indispensably necessary
to the removal of God's judgements. This is the voice of every rod, it
calls to us to return to him that smites us.
4. The release of Moses thereupon: So he let him go; the distemper went
off, the destroying angel withdrew, and all was well: only Zipporah
cannot forget the fright she was in, but will unreasonably call Moses a
bloody husband, because he obliged her to circumcise the child; and,
upon this occasion (it is probable), he sent them back to his
father-in-law, that they might not create him any further uneasiness.
Note, (1.) When we return to God in a way of duty he will return to us
in a way of mercy; take away the cause, and the effect will cease. (2.)
We must resolve to bear it patiently, if our zeal for God and his
institutions be misinterpreted and discouraged by some that should
understand themselves, and us, and their duty, better, as David's zeal
was misinterpreted by Michal; but if this be to be vile, if this be to
be bloody, we must be yet more so. (3.) When we have any special
service to do for God we should remove as far from us as we can that
which is likely to be our hindrance. Let the dead bury their dead, but
follow thou me.
II. How Aaron met him in love, v. 27, 28. 1. God sent Aaron to meet
him, and directed him where to find him, in the wilderness that lay
towards Midian. Note, The providence of God is to be acknowledged in
the comfortable meeting of relations and friends. 2. Aaron made so much
haste, in obedience to his God, and in love to his brother, that he met
him in the mount of God, the place where God had met with him. 3. They
embraced one another with mutual endearments. The more they saw of
God's immediate direction in bringing them together the more pleasant
their interview was: they kissed, not only in token of brotherly
affection, and in remembrance of ancient acquaintance, but as a pledge
of their hearty concurrence in the work to which they were jointly
called. 4. Moses informed his brother of the commission he had
received, with all the instructions and credentials affixed to it, v.
28. Note, What we know of God we should communicate for the benefit of
others; and those that are fellow-servants to God in the same work
should use a mutual freedom, and endeavour rightly and fully to
understand one another.
III. How the elders of Israel met him in faith and obedience. When
Moses and Aaron first opened their commission in Egypt, said what they
were ordered to say, and, to confirm it, did what they were ordered to
do, they met with a better reception than they promised themselves, v.
29-31. 1. The Israelites gave credit to them: The people believed, as
God had foretold (ch. iii. 18), knowing that no man could do those
works that they did, unless God were with him. They gave glory to God:
They bowed their heads and worshipped, therein expressing not only
their humble thankfulness to God, who had raised them up and sent them
a deliverer, but also their cheerful readiness to observe orders, and
pursue the methods of their deliverance.
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E X O D U S
CHAP. V.
Moses and Aaron are here dealing with Pharaoh, to get leave of him to
go and worship in the wilderness. I. They demand leave in the name of
God (ver. 1), and he answers their demand with a defiance of God, ver.
2. II. They beg leave in the name of Israel (ver. 3), and he answers
their request with further orders to oppress Israel, ver. 4-9. These
cruel orders were, 1. Executed by the task-masters, ver. 10-14. 2.
Complained of to Pharaoh, but in vain, ver. 15-19. 3. Complained of by
the people to Moses ver. 20, 21), and by him to God, ver. 22, 23.
Sufferings of the Israelites Increased. (b. c. 1491.)
1 And afterward Moses and Aaron went in, and told Pharaoh, Thus saith
the Lord God of Israel, Let my people go, that they may hold a feast
unto me in the wilderness. 2 And Pharaoh said, Who is the Lord, that
I should obey his voice to let Israel go? I know not the Lord, neither
will I let Israel go.
Moses and Aaron, having delivered their message to the elders of
Israel, with whom they found good acceptance, are now to deal with
Pharaoh, to whom they come in peril of their lives--Moses particularly,
who perhaps was out-lawed for killing the Egyptian forty years before,
so that if any of the old courtiers should happen to remember that
against him now it might cost him his head. Their message itself was
displeasing, and touch Pharaoh both in his honour and in his profit,
two tender points; yet these faithful ambassadors boldly deliver it,
whether he will hear or whether he will forbear.
I. Their demand is piously bold: Thus saith the Lord God of Israel, Let
my people go, v. 1. Moses, in treating with the elders of Israel, is
directed to call God the God of their fathers; but, in treating with
Pharaoh, they call him the God of Israel, and it is the first time we
find him called so in scripture: he is called the God of Israel, the
person (Gen. xxxiii. 20); but here it is Israel, the people. They are
just beginning to be formed into a people when God is called their God.
Moses, it is likely, was directed to call him so, at least it might be
inferred from ch. ix. 22, Israel is my son. In this great name they
deliver their message: Let my people go. 1. They were God's people, and
therefore Pharaoh ought not to detain them in bondage. Note, God will
own his own people, though ever so poor and despicable, and will find a
time to plead their cause. "The Israelites are slaves in Egypt, but
they are my people," says God, "and I will not suffer them to be always
trampled upon." See Isa. lii. 4, 5. 2. He expected services and
sacrifices from them, and therefore they must have leave to go where
they could freely exercise their religion, without giving offence to,
or receiving offence from, the Egyptians. Note, God delivers his people
out of the hand of their enemies, that they may serve him, and serve
him cheerfully, that they may hold a feast to him, which they may do,
while they have his favour and presence, even in a wilderness, a dry
and barren land.
II. Pharaoh's answer is impiously bold: Who is the Lord, that I should
obey his voice? v. 2. Being summoned to surrender, he thus hangs out
the flag of defiance, hectors Moses and the God that sends him, and
peremptorily refuses to let Israel go; he will not treat about it, nor
so much as bear the mention of it. Observe, 1. How scornfully he speaks
of the God of Israel: "Who is Jehovah? I neither know him nor care for
him, neither value him nor fear him:" it is a hard name that he never
heard of before, but he resolves it shall be no bug-bear to him. Israel
was now a despised oppressed people, looked on as the tail of the
nation, and, by the character they bore, Pharaoh makes his estimate of
their God, and concludes that he made no better a figure among the gods
than his people did among the nations. Note, Hardened persecutors are
more malicious against God himself than they are against his people.
See Isa. xxxvii. 23. Again, Ignorance and contempt of God are at the
bottom of all the wickedness that is in the world. Men know not the
Lord, or have very low and mean thoughts of him, and therefore they
obey not his voice, nor will let any thing go for him. 2. How proudly
he speaks of himself: "That I should obey his voice; I, the king of
Egypt, a great people, obey the God of Israel, a poor enslaved people?
Shall I, that rule the Israel of God, obey the God of Israel? No, it is
below me; I scorn to answer his summons." Note, Those are the children
of pride that are the children of disobedience, Job xli. 34; Eph. v. 6.
Proud men think themselves too good to stoop even to God himself, and
would not be under control, Jer. xliii. 2. Here is the core of the
controversy: God must rule, but man will not be ruled. "I will have my
will done," says God: "But I will do my own will," says the sinner. 3.
How resolutely he denies the demand: Neither will I let Israel go.
Note, Of all sinners none are so obstinate, nor so hardly persuaded to
leave their sin, as persecutors are.
3 And they said, The God of the Hebrews hath met with us: let us go, we
pray thee, three days' journey into the desert, and sacrifice unto the
Lord our God; lest he fall upon us with pestilence, or with the sword.
4 And the king of Egypt said unto them, Wherefore do ye, Moses and
Aaron, let the people from their works? get you unto your burdens. 5
And Pharaoh said, Behold, the people of the land now are many, and ye
make them rest from their burdens. 6 And Pharaoh commanded the same
day the taskmasters of the people, and their officers, saying, 7 Ye
shall no more give the people straw to make brick, as heretofore: let
them go and gather straw for themselves. 8 And the tale of the
bricks, which they did make heretofore, ye shall lay upon them; ye
shall not diminish ought thereof: for they be idle; therefore they cry,
saying, Let us go and sacrifice to our God. 9 Let there more work be
laid upon the men, that they may labour therein; and let them not
regard vain words.
Finding that Pharaoh had no veneration at all for God, Moses and Aaron
next try whether he had any compassion for Israel, and become humble
suitors to him for leave to go and sacrifice, but in vain.
I. Their request is very humble and modest, v. 3. They make no
complaint of the rigour they were ruled with. They plead that the
journey they designed was not a project formed among themselves, but
that their God had met with them, and called them to it. They beg with
all submission: We pray thee. The poor useth entreaties; though God may
summon princes that oppress, it becomes us to beseech and make
supplication to them. What they ask is very reasonable, only for a
short vacation, while they went three days' journey into the desert,
and that on a good errand, and unexceptionable: "We will sacrifice unto
the Lord our God, as other people do to theirs;" and, lastly, they give
a very good reason, "Lest, if we quite cast off his worship, he fall
upon us with one judgment or other, and then Pharaoh will lose his
vassals."
II. Pharaoh's denial of their request is very barbarous and
unreasonable, v. 4-9.
1. His suggestions were very unreasonable. (1.) That the people were
idle, and that therefore they talked of going to sacrifice. The cities
they built for Pharaoh, and the other fruit of their labours, were
witnesses for them that they were not idle; yet he thus basely
misrepresents them, that he might have a pretence to increase their
burdens. (2.) That Moses and Aaron made them idle with vain words, v.
9. God's words are here called vain words; and those that called them
to the best and most needful business are accused of making them idle.
Note, The malice of Satan has often represented the service and worship
of God as fit employment for those only that have nothing else to do,
and the business only of the idle; whereas indeed it is the
indispensable duty of those that are most busy in the world.
2. His resolutions hereupon were most barbarous. (1.) Moses and Aaron
themselves must get to their burdens (v. 4); they are Israelites, and,
however God had distinguished them from the rest, Pharaoh makes no
difference: they must share in the common slavery of their nation.
Persecutors have always taken a particular pleasure in putting contempt
and hardship upon the ministers of the churches. (2.) The usual tale of
bricks must be exacted, without the usual allowance of straw to mix
with the clay, or to burn the bricks with, that thus more work might be
laid upon the men, which if they performed, they would be broken with
labour; and, if not, they would be exposed to punishment.
10 And the taskmasters of the people went out, and their officers, and
they spake to the people, saying, Thus saith Pharaoh, I will not give
you straw. 11 Go ye, get you straw where ye can find it: yet not
ought of your work shall be diminished. 12 So the people were
scattered abroad throughout all the land of Egypt to gather stubble
instead of straw. 13 And the taskmasters hasted them, saying, Fulfil
your works, your daily tasks, as when there was straw. 14 And the
officers of the children of Israel, which Pharaoh's taskmasters had set
over them, were beaten, and demanded, Wherefore have ye not fulfilled
your task in making brick both yesterday and to day, as heretofore?
Pharaoh's orders are here put in execution; straw is denied, and yet
the work not diminished. 1. The Egyptian task-masters were very severe.
Pharaoh having decreed unrighteous decrees, the task-masters were ready
to write the grievousness that he had prescribed, Isa. x. 1. Cruel
princes will never want cruel instruments to be employed under them,
who will justify them in that which is most unreasonable. These
task-masters insisted upon the daily tasks, as when there was straw, v.
13. See what need we have to pray that we may be delivered from
unreasonable and wicked men, 2 Thess. iii. 2. The enmity of the
serpent's seed against the seed of the woman is such as breaks through
all the laws of reason, honour, humanity, and common justice. 2. The
people hereby were dispersed throughout all the land of Egypt, to
gather stubble, v. 12. By this means Pharaoh's unjust and barbarous
usage of them came to be known to all the kingdom, and perhaps caused
them to be pitied by their neighbours, and made Pharaoh's government
less acceptable even to his own subjects: good-will is never got by
persecution. 3. The Israelite-officers were used with particular
harshness, v. 14. Those that were the fathers of the houses of Israel
paid dearly for their honour; for from them immediately the service was
exacted, and they were beaten when it was not performed. See here, (1.)
What a miserable thing slavery is, and what reason we have to be
thankful to God that we are a free people, and not oppressed. Liberty
and property are valuable jewels in the eyes of those whose services
and possessions lie at the mercy of an arbitrary power. (2.) What
disappointments we often meet with after the raising of our
expectations. The Israelites were now lately encouraged to hope for
enlargement, but behold greater distresses. This teaches us always to
rejoice with trembling. (3.) What strange steps God sometimes takes in
delivering his people; he often brings them to the utmost straits when
he is just ready to appear for them. The lowest ebbs go before the
highest tides; and very cloudy mornings commonly introduce the fairest
days, Deut. xxxii. 36. God's time to help is when things are at the
worst; and Providence verifies the paradox, The worse the better.
15 Then the officers of the children of Israel came and cried unto
Pharaoh, saying, Wherefore dealest thou thus with thy servants? 16
There is no straw given unto thy servants, and they say to us, Make
brick: and, behold, thy servants are beaten; but the fault is in thine
own people. 17 But he said, Ye are idle, ye are idle: therefore ye
say, Let us go and do sacrifice to the Lord. 18 Go therefore now, and
work; for there shall no straw be given you, yet shall ye deliver the
tale of bricks. 19 And the officers of the children of Israel did see
that they were in evil case, after it was said, Ye shall not minish
ought from your bricks of your daily task. 20 And they met Moses and
Aaron, who stood in the way, as they came forth from Pharaoh: 21 And
they said unto them, The Lord look upon you, and judge; because ye have
made our savour to be abhorred in the eyes of Pharaoh, and in the eyes
of his servants, to put a sword in their hand to slay us. 22 And
Moses returned unto the Lord, and said, Lord, wherefore hast thou so
evil entreated this people? why is it that thou hast sent me? 23 For
since I came to Pharaoh to speak in thy name, he hath done evil to this
people; neither hast thou delivered thy people at all.
It was a great strait that the head-workmen were in, when they must
either abuse those that were under them or be abused by those that were
over them; yet, it should seem, rather than they would tyrannize, they
would be tyrannized over; and they were so. In this evil case (v. 19),
observe,
I. How justly they complained to Pharaoh: They came and cried unto
Pharaoh, v. 15. Whither should they go with a remonstrance of their
grievances but to the supreme power, which is ordained for the
protection of the injured? As bad as Pharaoh was his oppressed subjects
had liberty to complain to him; there was no law against petitioning:
it was a very modest, but moving, representation that they made of
their condition (v. 16): Thy servants are beaten (severely enough, no
doubt, when things were in such a ferment), and yet the fault is in thy
own people, the task-masters, who deny us what is necessary for
carrying on our work. Note, It is common for those to be most rigorous
in blaming others who are most blameworthy themselves. But what did
they get by this complaint? It did but make bad worse. 1. Pharaoh
taunted them (v. 17); when they were almost killed with working, he
told them they were idle: they underwent the fatigue of industry, and
yet lay under the imputation of slothfulness, while nothing appeared to
ground the charge upon but this, that they said, Let us go and do
sacrifice. Note, It is common for the best actions to be mentioned
under the worst names; holy diligence in the best business is censured
by many as a culpable carelessness in the business of the world. It is
well for us that men are not to be our judges, but a God who knows what
the principles are on which we act. Those that are diligent in doing
sacrifice to the Lord will, with God, escape the doom of the slothful
servant, though, with men, they do not. 2. He bound on their burdens:
Go now and work. v. 18. Note, wickedness proceedeth from the wicked;
what can be expected from unrighteous men but more unrighteousness?
II. How unjustly they complained of Moses and Aaron: The Lord look upon
you, and judge, v. 21. This was not fair. Moses and Aaron had given
sufficient evidence of their hearty good-will to the liberties of
Israel; and yet, because things succeed not immediately as they hoped,
they are reproached as accessaries to their slavery. They should have
humbled themselves before God, and taken to themselves the shame of
their sin, which turned away good things from them; but, instead of
this, they fly in the face of their best friends, and quarrel with the
instruments of their deliverance, because of some little difficulties
and obstructions they met with in effecting it. Note, Those that are
called out to public service for God and their generation must expect
to be tried, not only by the malicious threats of proud enemies, but by
the unjust and unkind censures of unthinking friends, who judge only by
outward appearance and look but a little way before them. Now what did
Moses do in this strait? It grieved him to the heart that the event did
not answer, but rather contradict, his expectation; and their
upbraidings were very cutting, and like a sword in his bones; but, 1.
He returned to the Lord (v. 22), to acquaint him with it, and to
represent the case to him: he knew that what he had said and done was
by divine direction; and therefore what blame is laid upon him for it
he considers as reflecting upon God, and, like Hezekiah, spreads it
before him as interested in the cause, and appeals to him. Compare this
with Jer. xx. 7-9. Note, When we find ourselves, at any time, perplexed
and embarrassed in the way of our duty, we ought to have recourse to
God, and lay open our case before him by faithful and fervent prayer.
If we retreat, let us retreat to him, and no further. 2. He
expostulated with him, v. 22, 23. He knew not how to reconcile the
providence with the promise and the commission which he had received.
"Is this God's coming down to deliver Israel? Must I, who hoped to be a
blessing to them, become a scourge to them? By this attempt to get them
out of the pit, they are but sunk the deeper into it." Now he asks,
(1.) Wherefore hast thou so evil entreated this people? Note, Even when
God is coming towards his people in ways of mercy, he sometimes takes
such methods as that they may think themselves but ill treated. The
instruments of deliverance, when they aim to help, are found to hinder,
and that becomes a trap which, it was hoped, would have been for their
welfare, God suffering it to be so that we may learn to cease from man,
and may come off from a dependence upon second causes. Note, further,
When the people of God think themselves ill treated, they should go to
God by prayer, and plead with him, and that is the way to have better
treatment in God's good time. (2.) Why is it thou hast sent me? Thus,
[1.] He complains of his ill success: "Pharaoh has done evil to this
people, and not one step seems to be taken towards their deliverance."
Note, It cannot but sit very heavily upon the spirits of those whom God
employs for him to see that their labour does no good, and much more to
see that it does hurt eventually, though not designedly. It is
uncomfortable to a good minister to perceive that his endeavours for
men's conviction and conversion do but exasperate their corruptions,
confirm their prejudices, harden their hearts, and seal them up under
unbelief. This makes them go in the bitterness of their souls, as the
prophet, Ezek. 3. 14. Or, [2.] He enquires what was further to be done:
Why hast thou sent me? that is, "What other method shall I take in
pursuance of my commission?" Note, Disappointments in our work must not
drive us from our God, but still we must consider why we are sent.
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E X O D U S
CHAP. VI.
Much ado there was to bring Moses to his work, and when the ice was
broken, some difficulty having occurred in carrying it on, there was no
less ado to put him forward in it. Witness this chapter, in which, I.
God satisfies Moses himself in an answer to his complaints in the close
of the foregoing chapter, ver. 1. II. He gives him fuller instructions
than had yet been given him what to say to the children of Israel, for
their satisfaction (ver. 2-8), but to little purpose, ver. 9. III. He
sends him again to Pharaoh, ver. 10, 11. But Moses objects against
(ver. 12), upon which a very strict charge is given to him and his
brother to execute their commission with vigour, ver. 13. IV. Here is
an abstract of the genealogy of the tribes of Reuben and Simeon, to
introduce that of Levi, that the pedigree of Moses and Aaron might be
cleared (ver. 14-25), and then the chapter concludes with a repetition
of so much of the preceding story as was necessary to make way for the
following chapter.
The Promise of Deliverance. (b. c. 1491.)
1 Then the Lord said unto Moses, Now shalt thou see what I will do to
Pharaoh: for with a strong hand shall he let them go, and with a strong
hand shall he drive them out of his land. 2 And God spake unto Moses,
and said unto him, I am the Lord: 3 And I appeared unto Abraham, unto
Isaac, and unto Jacob, by the name of God Almighty, but by my name
JEHOVAH was I not known to them. 4 And I have also established my
covenant with them, to give them the land of Canaan, the land of their
pilgrimage, wherein they were strangers. 5 And I have also heard the
groaning of the children of Israel, whom the Egyptians keep in bondage;
and I have remembered my covenant. 6 Wherefore say unto the children
of Israel, I am the Lord, and I will bring you out from under the
burdens of the Egyptians, and I will rid you out of their bondage, and
I will redeem you with a stretched out arm, and with great judgments:
7 And I will take you to me for a people, and I will be to you a God:
and ye shall know that I am the Lord your God, which bringeth you out
from under the burdens of the Egyptians. 8 And I will bring you in
unto the land, concerning the which I did swear to give it to Abraham,
to Isaac, and to Jacob; and I will give it you for an heritage: I am
the Lord. 9 And Moses spake so unto the children of Israel: but they
hearkened not unto Moses for anguish of spirit, and for cruel bondage.
Here, I. God silences Moses's complaints with the assurance of success
in this negotiation, repeating the promise made him in ch. iii. 20,
After that, he will let you go. When Moses was at his wit's end,
wishing he had staid in Midian, rather than have come to Egypt to make
bad worse--when he was quite at a loss what to do--Then the Lord said
unto Moses, for the quieting of his mind, "Now shalt thou see what I
will do to Pharaoh (v. 1); now that the affair has come to a crisis,
things are as bad as they can be, Pharaoh is in the height of pride and
Israel in the depth of misery, now is my time to appear." See Ps. xii.
5, Now will I arise. Note, Man's extremity is God's opportunity of
helping and saving. Moses had been expecting what God would do; but now
he shall see what he will do, shall see his day at length, Job xxiv. 1.
Moses had been trying what he could do, and could effect nothing.
"Well," says God, "now thou shalt see what I will do; let me alone to
deal with this proud man," Job xl. 12, 13. Note, Then the deliverance
of God's church will be accomplished, when God takes the work into his
own hands. With a strong hand, that is, being forced to it by a strong
hand, he shall let them go. Note, As some are brought to their duty by
the strong hand of God's grace, who are made willing in the day of his
power, so others by the strong hand of his justice, breaking those that
would not bend.
II. He gives him further instructions, that both he and the people of
Israel might be encouraged to hope for a glorious issue of this affair.
Take comfort,
1. From God's name, Jehovah, v. 2, 3. He begins with this, I am
Jehovah, the same with, I am that I am, the fountain of being, and
blessedness, and infinite perfection. The patriarchs knew this name,
but they did not know him in this matter by that which this name
signifies. God would now be known by his name Jehovah, that is, (1.) A
God performing what he had promised, and so inspiring confidence in his
promises. (2.) A God perfecting what he had begun, and finishing his
own work. In the history of the creation, God is never called Jehovah
till the heavens and the earth were finished, Gen. ii. 4. When the
salvation of the saints is completed in eternal life, then he will be
known by his name Jehovah (Rev. xxii. 13); in the meantime they shall
find him, for their strength and support, El-shaddai, a God
all-sufficient, a God that is enough and will be so, Mic. vii. 20.
2. From his covenant: I have established my covenant, v. 4. Note, The
covenants God makes he establishes; they are made as firm as the power
and truth of God can make them. We may venture our all upon this
bottom.
3. From his compassions (v. 5): I have heard the groaning of the
children of Israel; he means their groaning on occasion of the late
hardships put upon them. Note, God take notice of the increase of his
people's calamities, and observes how their enemies grow upon them.
4. From his present resolutions, v. 6-8. Here is line upon line, to
assure them that they should be brought triumphantly out of Egypt (v.
6), and should be put in possession of the land of Canaan (v. 8): I
will bring you out. I will rid you. I will redeem you. I will bring you
into the land of Canaan, and I will give it to you. Let man take the
shame of his unbelief, which needs such repetitions; and let God have
the glory of his condescending grace, which gives us such repeated
assurances for our satisfaction.
5. From his gracious intentions in all these, which were great, and
worthy of him, v. 7. (1.) He intended their happiness: I will take you
to me for a people, a peculiar people, and I will be to you a God; more
than this we need not ask, we cannot have, to make us happy. (2.) He
intended his own glory: You shall know that I am the Lord. God will
attain his own ends, nor shall we come short of them if we make them
our chief end too. Now, one would think, these good words, and
comfortable words, should have revived the drooping Israelites, and
cause them to forget their misery; but, on the contrary, their miseries
made them regardless of God's promises (v. 9): They harkened not unto
Moses for anguish of spirit. That is, [1.] They were so taken up with
their troubles that they did not heed him. [2.] They were so cast down
with their late disappointment that they did not believe him. [3.] They
had such a dread of Pharaoh's power and wrath that they durst not
themselves move in the least towards their deliverance. Note, First,
Disconsolate spirits often put from them the comforts they are entitled
to, and stand in their own light. See Isa. xxviii. 12. Secondly, Strong
passions oppose strong consolations. By indulging ourselves in
discontent and fretfulness, we deprive ourselves of the comfort we
might have both from God's word and from his providence, and must thank
ourselves if we go comfortless.
10 And the Lord spake unto Moses, saying, 11 Go in, speak unto
Pharaoh king of Egypt, that he let the children of Israel go out of his
land. 12 And Moses spake before the Lord, saying, Behold, the
children of Israel have not hearkened unto me; how then shall Pharaoh
hear me, who am of uncircumcised lips? 13 And the Lord spake unto
Moses and unto Aaron, and gave them a charge unto the children of
Israel, and unto Pharaoh king of Egypt, to bring the children of Israel
out of the land of Egypt.
Here, I. God sends Moses the second time to Pharaoh (v. 11) upon the
same errand as before, to command him, at his peril, that he let the
children of Israel go. Note, God repeats his precepts before he begins
his punishments. Those that have often been called in vain to leave
their sins must yet be called again and again, whether they will hear
or whether they will forbear, Ezek. iii. 11. God is said to hew sinners
by his prophets (Hos. vi. 5), which denotes the repetition of the
strokes. How often would I have gathered you?
II. Moses makes objections, as one discouraged, and willing to give up
the cause, v. 12. He pleads, 1. The unlikelihood of Pharaoh's hearing:
"Behold the children of Israel have not hearkened unto me; they give no
heed, no credit, to what I have said; how then can I expect that
Pharaoh should hear me? If the anguish of their spirit makes them deaf
to that which would compose and comfort them, much more will the anger
of his spirit, his pride and insolence, make him deaf to that which
will but exasperate and provoke him." If God's professing people hear
not his messengers, how can it be thought that his professed enemy
should? Note, The frowardness and untractableness of those that are
called Christians greatly discourage ministers, and make them ready to
despair of success in dealing with those that are atheistical and
profane. We would be instrumental to unite Israelites, to refine and
purify them, to comfort and pacify them; but, if they hearken not to
us, how shall we prevail with those in whom we cannot pretend to such
an interest? But with God all things are possible. 2. He pleads the
unreadiness and infirmity of his own speaking: I am of uncircumcised
lips; it is repeated, v. 30. He was conscious to himself that he had
not the gift of utterance, had no command of language; his talent did
not lie that way. To this objection God had given a sufficient answer
before, and therefore he ought not to have insisted upon it, for the
sufficiency of grace can supply the defects of nature at any time.
Note, Though our infirmities ought to humble us, yet they ought not to
discourage us from doing our best in any service we have to do for God.
His strength is made perfect in our weakness.
III. God again joins Aaron in commission with Moses, and puts an end to
the dispute by interposing his own authority, and giving them both a
solemn charge, upon their allegiance to their great Lord, to execute it
with all possible expedition and fidelity. When Moses repeats his
baffled arguments, he shall be argued with no longer, but God gives him
a charge, and Aaron with him, both to the children of Israel and to
Pharaoh, v. 13. Note, God's authority is sufficient to answer all
objections, and binds us to obedience, without murmuring or disputing,
Phil. ii. 14. Moses himself has need to be charged, and so has Timothy,
1 Tim. vi. 13; 2 Tim. iv. 1.
Genealogies of Reuben, Simeon, and Levi. (b. c. 1491.)
14 These be the heads of their fathers' houses: The sons of Reuben the
firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the
families of Reuben. 15 And the sons of Simeon; Jemuel, and Jamin, and
Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman:
these are the families of Simeon. 16 And these are the names of the
sons of Levi according to their generations; Gershon, and Kohath, and
Merari: and the years of the life of Levi were an hundred thirty and
seven years. 17 The sons of Gershon; Libni, and Shimi, according to
their families. 18 And the sons of Kohath; Amram, and Izhar, and
Hebron, and Uzziel: and the years of the life of Kohath were an hundred
thirty and three years. 19 And the sons of Merari; Mahali and Mushi:
these are the families of Levi according to their generations. 20 And
Amram took him Jochebed his father's sister to wife; and she bare him
Aaron and Moses: and the years of the life of Amram were an hundred and
thirty and seven years. 21 And the sons of Izhar; Korah, and Nepheg,
and Zichri. 22 And the sons of Uzziel; Mishael, and Elzaphan, and
Zithri. 23 And Aaron took him Elisheba, daughter of Amminadab, sister
of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and
Ithamar. 24 And the sons of Korah; Assir, and Elkanah, and Abiasaph:
these are the families of the Korhites. 25 And Eleazar Aaron's son
took him one of the daughters of Putiel to wife; and she bare him
Phinehas: these are the heads of the fathers of the Levites according
to their families. 26 These are that Aaron and Moses, to whom the
Lord said, Bring out the children of Israel from the land of Egypt
according to their armies. 27 These are they which spake to Pharaoh
king of Egypt, to bring out the children of Israel from Egypt: these
are that Moses and Aaron. 28 And it came to pass on the day when the
Lord spake unto Moses in the land of Egypt, 29 That the Lord spake
unto Moses, saying, I am the Lord: speak thou unto Pharaoh king of
Egypt all that I say unto thee. 30 And Moses said before the Lord,
Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto
me?
I. We have here a genealogy, not an endless one, such as the apostle
condemns (1 Tim. i. 4), for it ends in those two great patriots Moses
and Aaron, and comes in here to show that they were Israelites, bone of
their bone and flesh of their flesh whom they were sent to deliver,
raised up unto them of their brethren, as Christ also should be, who
was to be the prophet and priest, the Redeemer and lawgiver, of the
people of Israel, and whose genealogy also, like this, was to be
carefully preserved. The heads of the houses of three of the tribes are
here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot
thinks that Reuben, Simeon, and Levi, are thus dignified here by
themselves for this reason, because they were left under marks of
infamy by their dying father, Reuben for his incest and Simeon and Levi
for their murder of the Shechemites; and therefore Moses would put this
particular honour upon them, to magnify God's mercy in their repentance
and remission, as a pattern to those that should afterwards believe:
the two former seem rather to be mentioned only for the sake of a
third, which was Levi, from whom Moses and Aaron descended, and all the
priests of the Jewish church. Thus was the tribe of Levi distinguished
betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and
all the priests, derived their pedigree, was a younger son of Levi, v.
16. Note, The grants of God's favours do not go by seniority of age and
priority of birth, but the divine sovereignty often prefers the younger
before the elder, so crossing hands. 2. That the ages of Levi, Kohath,
and Amram, the father, grandfather, and great grandfather, of Moses,
are here recorded; they all lived to a great age, Levi to 137, Kohath
to 133, and Amram to 137. Moses himself came much short of them, and
fixed seventy or eighty for the ordinary stretch of human life (Ps. xc.
10); for now that God's Israel was multiplied and had become a great
nation, and divine revelation was by the hand of Moses committed to
writing and no longer trusted to tradition, the two great reasons for
the long lives of the patriarchs had ceased, and therefore henceforward
fewer years must serve men. 3. That Aaron married Elisheba (the same
name with that of the wife of Zecharias, Elizabeth, as Miriam is the
same with Mary), daughter of Amminadab, one of the chief of the fathers
of the tribe of Judah; for the tribes of Levi and Judah often
intermarried, v. 23. 4. It must not be omitted that Moses has recorded
the marriage of his father Amram with Jochebed his own aunt (v. 20);
and it appears by Num. xxvi. 59 that it must be taken strictly for his
father's own sister, at least by the half blood. This marriage was
afterwards forbidden as incestuous (Lev. xviii. 12), which might be
looked upon as a blot upon his family, though before that law; yet
Moses does not conceal it, for he sought not his own praise, but wrote
with a sincere regard to truth, whether it smiled or frowned upon him.
5. He concludes it with a particular mark of honour on the persons he
is writing of, though he himself was one of them, v. 26, 27. These are
that Moses and Aaron whom God pitched upon to be his plenipotentiaries
in this treaty. These were those to whom God spoke (v. 26), and who
spoke to Pharaoh on Israel's behalf, v. 27. Note, Communion with God
and serviceableness to his church are things that, above any other, put
true honour upon men. Those are great indeed with whom God converses
and whom he employs on his service. Such were that Moses and Aaron; and
something of this honour have all his saints, who are made to our God
kings and priests.
II. In the close of the chapter Moses returns to his narrative, from
which he had broken off somewhat abruptly (v. 13), and repeats, 1. The
charge God had given him to deliver his message to Pharaoh (v. 29):
Speak all that I say unto thee, as a faithful ambassador. Note, Those
that go on God's errand must not shun to declare the whole counsel of
God. 2. His objection against it, v. 30. Note, Those that have at any
time spoken unadvisedly with their lips ought often to reflect upon it
with regret, as Moses seems to do here.
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CHAP. VII.
In this chapter, I. The dispute between God and Moses finishes, and
Moses applies himself to the execution of his commission, in obedience
to God's command, ver. 1-7. II. The dispute between Moses and Pharaoh
begins, and a famous trial of skill it was. Moses, in God's name,
demands Israel's release; Pharaoh denies it. The contest is between the
power of the great God and the power of a proud prince; and it will be
found, in the issue, that when God judgeth he will overcome. 1. Moses
confirms the demand he had made to Pharaoh, by a miracle, turning his
rod into a serpent; but Pharaoh hardens his heart against this
conviction, ver. 8-13. 2. He chastises his disobedience by a plague,
the first of the ten, turning the waters into blood; but Pharaoh
hardens his heart against this correction, ver. 14, &c.
Moses Receives a Fresh Commission. (b. c. 1491.)
1 And the Lord said unto Moses, See, I have made thee a god to Pharaoh:
and Aaron thy brother shall be thy prophet. 2 Thou shalt speak all
that I command thee: and Aaron thy brother shall speak unto Pharaoh,
that he send the children of Israel out of his land. 3 And I will
harden Pharaoh's heart, and multiply my signs and my wonders in the
land of Egypt. 4 But Pharaoh shall not hearken unto you, that I may
lay my hand upon Egypt, and bring forth mine armies, and my people the
children of Israel, out of the land of Egypt by great judgments. 5
And the Egyptians shall know that I am the Lord, when I stretch forth
mine hand upon Egypt, and bring out the children of Israel from among
them. 6 And Moses and Aaron did as the Lord commanded them, so did
they. 7 And Moses was fourscore years old, and Aaron fourscore and
three years old, when they spake unto Pharaoh.
Here, I. God encourages Moses to go to Pharaoh, and at last silences
all his discouragements. 1. He clothes him with great power and
authority (v. 1): I have made thee a god to Pharaoh; that is, my
representative in this affair, as magistrates are called gods, because
they are God's vicegerents. He was authorized to speak and act in God's
name and stead, and, under the divine direction, was endued with a
divine power to do that which is above the ordinary power of nature,
and invested with a divine authority to demand obedience from a
sovereign prince and punish disobedience. Moses was a god, but he was
only a made god, not essentially one by nature; he was no god but by
commission. He was a god, but he was a god only to Pharaoh; the living
and true God is a God to all the world. It is an instance of God's
condescension, and an evidence that his thoughts towards us are
thoughts of peace, that when he treats with men he treats by men, whose
terror shall not make us afraid. 2. He again nominates him an
assistant, his brother Aaron, who was not a man of uncircumcised lips,
but a notable spokesman: "He shall be thy prophet," that is, "he shall
speak from thee to Pharaoh, as prophets do from God to the children of
men. Thou shalt, as a god, inflict and remove the plagues, and Aaron,
as a prophet, shall denounce them, and threaten Pharaoh with them." 3.
He tells him the worst of it, that Pharaoh would not hearken to him,
and yet the work should be done at last, Israel should be delivered and
God therein would be glorified, v. 4, 5. The Egyptians, who would not
know the Lord, should be made to know him. Note, It is, and ought to
be, satisfaction enough to God's messengers that, whatever
contradiction and opposition may be given them, thus far they shall
gain their point, that God will be glorified in the success of their
embassy, and all his chosen Israel will be saved, and then they have no
reason to say that they have laboured in vain. See here, (1.) How God
glorifies himself; he makes people know that he is Jehovah. Israel is
made to know it by the performance of his promises to them (ch. vi. 3),
and the Egyptians are made to know it by the pouring out of his wrath
upon them. Thus God's name is exalted both in those that are saved and
in those that perish. (2.) What method he takes to do this: he humbles
the proud, and exalts the poor, Luke i. 51, 52. If God stretch out his
hand to sinners in vain, he will at last stretch out his hand upon
them; and who can bear the weight of it?
II. Moses and Aaron apply themselves to their work without further
objection: They did as the Lord commanded them, v. 6. Their obedience,
all things considered, was well worthy to be celebrated, as it is by
the Psalmist (Ps. cv. 28), They rebelled not against his word, namely,
Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first
he was very averse, at length went to Nineveh. Notice is taken of the
age of Moses and Aaron when they undertook this glorious service. Aaron
the elder (and yet the inferior in office) was eighty-three, Moses was
eighty; both of them men of great gravity and experience, whose age was
venerable, and whose years might teach wisdom, v. 7. Joseph, who was to
be only a servant to Pharaoh, was preferred at thirty years old; but
Moses, who was to be a god to Pharaoh, was not so dignified until he
was eighty years old. It was fit that he should long wait for such an
honour, and be long in preparing for such a service.
Magicians of Egypt. (b. c. 1491.)
8 And the Lord spake unto Moses and unto Aaron, saying, 9 When
Pharaoh shall speak unto you, saying, Show a miracle for you: then thou
shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it
shall become a serpent. 10 And Moses and Aaron went in unto Pharaoh,
and they did so as the Lord had commanded: and Aaron cast down his rod
before Pharaoh, and before his servants, and it became a serpent. 11
Then Pharaoh also called the wise men and the sorcerers: now the
magicians of Egypt, they also did in like manner with their
enchantments. 12 For they cast down every man his rod, and they
became serpents: but Aaron's rod swallowed up their rods. 13 And he
hardened Pharaoh's heart, that he hearkened not unto them; as the Lord
had said.
The first time that Moses made his application to Pharaoh, he produced
his instructions only; now he is directed to produce his credentials,
and does accordingly. 1. It is taken for granted that Pharaoh would
challenge these demandants to work a miracle, that, by a performance
evidently above the power of nature, they might prove their commission
from the God of nature. Pharaoh will say, Show a miracle; not with any
desire to be convinced, but with the hope that none will be wrought,
and then he would have some colour for his infidelity. 2. Orders are
therefore given to turn the rod into a serpent, according to the
instructions, ch. iv. 3. The same rod that was to give the signal of
the other miracles is now itself the subject of a miracle, to put a
reputation upon it. Aaron cast his rod to the ground, and instantly it
became a serpent, v. 10. This was proper, not only to affect Pharaoh
with wonder, but to strike a terror upon him. Serpents are hurtful
dreadful animals; the very sight of one, thus miraculously produced,
might have softened his heart into a fear of that God by whose power it
was produced. This first miracle, though it was not a plague, yet
amounted to the threatening of a plague. If it made not Pharaoh feel,
it made him fear; and this is God's method of dealing with sinners--he
comes upon them gradually. 3. This miracle, though too plain to be
denied, is enervated, and the conviction of it taken off, by the
magicians' imitation of it, v. 11, 12. Moses had been originally
instructed in the learning of the Egyptians, and was suspected to have
improved himself in magical arts in his long retirement; the magicians
are therefore sent for, to vie with him. And some think those of that
profession had a particular spite against the Hebrews ever since Joseph
put them all to shame, by interpreting a dream which they could make
nothing of, in remembrance of which slur put on their predecessors
these magicians withstood Moses, as it is explained, 2 Tim. iii. 8.
Their rods became serpents, real serpents; some think, by the power of
God, beyond their intention or expectation, for the hardening of
Pharaoh's heart; others think, by the power of evil angels, artfully
substituting serpents in the room of the rods, God permitting the
delusion to be wrought for wise and holy ends, that those might believe
a lie who received not the truth: and herein the Lord was righteous.
Yet this might have helped to frighten Pharaoh into a compliance with
the demands of Moses, that he might be freed from these dreadful
unaccountable phenomena, with which he saw himself on all sides
surrounded. But to the seed of the serpent these serpents were no
amazement. Note, God suffers the lying spirit to do strange things,
that the faith of some may be tried and manifested (Deut. xiii. 3; 1
Cor. xi. 19), that the infidelity of others may be confirmed, and that
he who is filthy may be filthy still, 2 Cor. iv. 4. 4. Yet, in this
contest, Moses plainly gains the victory. The serpent which Aaron's rod
was turned into swallowed up the others, which was sufficient to have
convinced Pharaoh on which side the right lay. Note, Great is the
truth, and will prevail. The cause of God will undoubtedly triumph at
last over all competition and contradiction, and will reign alone, Dan.
ii. 44. But Pharaoh was not wrought upon by this. The magicians having
produced serpents, he had this to say, that the case between them and
Moses was disputable; and the very appearance of an opposition to
truth, and the least head made against it, serve those for a
justification of their infidelity who are prejudiced against the light
and love of it.
The Plagues of Egypt. (b. c. 1491.)
14 And the Lord said unto Moses, Pharaoh's heart is hardened, he
refuseth to let the people go. 15 Get thee unto Pharaoh in the
morning; lo, he goeth out unto the water; and thou shalt stand by the
river's brink against he come; and the rod which was turned to a
serpent shalt thou take in thine hand. 16 And thou shalt say unto
him, The Lord God of the Hebrews hath sent me unto thee, saying, Let my
people go, that they may serve me in the wilderness: and, behold,
hitherto thou wouldest not hear. 17 Thus saith the Lord, In this thou
shalt know that I am the Lord: behold, I will smite with the rod that
is in mine hand upon the waters which are in the river, and they shall
be turned to blood. 18 And the fish that is in the river shall die,
and the river shall stink; and the Egyptians shall loathe to drink of
the water of the river. 19 And the Lord spake unto Moses, Say unto
Aaron, Take thy rod, and stretch out thine hand upon the waters of
Egypt, upon their streams, upon their rivers, and upon their ponds, and
upon all their pools of water, that they may become blood; and that
there may be blood throughout all the land of Egypt, both in vessels of
wood, and in vessels of stone. 20 And Moses and Aaron did so, as the
Lord commanded; and he lifted up the rod, and smote the waters that
were in the river, in the sight of Pharaoh, and in the sight of his
servants; and all the waters that were in the river were turned to
blood. 21 And the fish that was in the river died; and the river
stank, and the Egyptians could not drink of the water of the river; and
there was blood throughout all the land of Egypt. 22 And the
magicians of Egypt did so with their enchantments: and Pharaoh's heart
was hardened, neither did he hearken unto them; as the Lord had said.
23 And Pharaoh turned and went into his house, neither did he set his
heart to this also. 24 And all the Egyptians digged round about the
river for water to drink; for they could not drink of the water of the
river. 25 And seven days were fulfilled, after that the Lord had
smitten the river.
Here is the first of the ten plagues, the turning of the water into
blood, which was, 1. A dreadful plague, and very grievous. The very
sight of such vast rolling streams of blood, pure blood no doubt,
florid and high-colored, could not but strike a horror upon people:
much more afflictive were the consequences of it. Nothing more common
than water: so wisely has Providence ordered it, and so kindly, that
that which is so needful and serviceable to the comfort of human life
should be cheap, and almost everywhere to be had; but now the Egyptians
must either drink blood, or die for thirst. Fish was much of their food
(Num. xi. 5), but the changing of the waters was the death of the fish;
it was a pestilence in that element (v. 21): The fish died. In the
general deluge they escaped, because perhaps they had not then
contributed so much to the luxury of man as they have since; but in
this particular judgment they perished (Ps. cv. 29): He slew their
fish; and when another destruction of Egypt, long afterwards, is
threatened, the disappointment of those that make sluices and ponds for
fish is particularly noticed, Isa. xix. 10. Egypt was a pleasant land,
but the noisome stench of dead fish and blood, which by degrees would
grow putrid, now rendered it very unpleasant. 2. It was a righteous
plague, and justly inflicted upon the Egyptians. For, (1.) Nilus, the
river of Egypt, was their idol; they and their land derived so much
benefit from it that they served and worshipped it more than the
Creator. The true fountain of the Nile being unknown to them, they paid
all their devotions to its streams: here therefore God punished them,
and turned that into blood which they had turned into a god. Note, That
creature which we idolize God justly removes from us, or embitters to
us. He makes that a scourge to us which we make a competitor with him.
(2.) They had stained the river with the blood of the Hebrews'
children, and now God made that river all bloody. Thus he gave them
blood to drink, for they were worthy, Rev. xvi. 6. Note, Never any
thirsted after blood, but, sooner or later, they had enough of it. 3.
It was a significant plague. Egypt had a great dependence upon their
river (Zech. xiv. 18), so that in smiting the river they were warned of
the destruction of all the productions of their country, till it came
at last to their firstborn; and this red river proved a direful omen of
the ruin of Pharaoh and all his forces in the Red Sea. This plague of
Egypt is alluded to in the prediction of the ruin of the enemies of the
New-Testament church, Rev. xvi. 3, 4. But there the sea, as well as the
rivers and fountains of water, is turned into blood; for spiritual
judgments reach further, and strike deeper, than temporal judgments do.
And, lastly, let me observe in general concerning this plague that one
of the first miracles Moses wrought was turning water into blood, but
one of the first miracles our Lord Jesus wrought was turning water into
wine; for the law was given by Moses, and it was a dispensation of
death and terror; but grace and truth, which, like wine, make glad the
heart, came by Jesus Christ. Observe,
I. Moses is directed to give Pharaoh warning of this plague. "Pharaoh's
heart is hardened (v. 14), therefore go and try what this will do to
soften it," v. 15. Moses perhaps may not be admitted into Pharaoh's
presence-chamber, or the room of state where he used to give audience
to ambassadors; and therefore he is directed to meet him by the river's
brink, whither God foresaw he would come in the morning, either for the
pleasure of a morning's walk or to pay his morning devotions to the
river: for thus all people will walk, every one in the name of his god;
they will not fail to worship their god every morning. There Moses must
be ready to give him a new summons to surrender, and, in case of a
refusal, to tell him of the judgment that was coming upon that very
river on the banks of which they were now standing. Notice is thus
given him of it beforehand, that they might have no colour to say it
was a chance, or to attribute it to any other cause, but that it might
appear to be done by the power of the God of the Hebrews, and as a
punishment upon him for his obstinacy. Moses is expressly ordered to
take the rod with him, that Pharaoh might be alarmed at the sight of
that rod which had so lately triumphed over the rods of the magicians.
Now learn hence, 1. That the judgments of God are all known to himself
beforehand. He knows what he will do in wrath as well as in mercy.
Every consumption is a consumption determined, Isa. x. 23. 2. That men
cannot escape the alarms of God's wrath, because they cannot go out of
the hearing of their own consciences: he that made their hearts can
make his sword to approach them. 3. That God warns before he wounds;
for he is long-suffering, not willing that any should perish, but that
all should come to repentance.
II. Aaron (who carried the mace) is directed to summon the plague by
smiting the river with his rod, v. 19, 20. It was done in the sight of
Pharaoh and his attendants; for God's true miracles were not performed,
as Satan's lying wonders were, by those that peeped and muttered: truth
seeks no corners. An amazing change was immediately wrought; all the
waters, not only in the rivers but in all their ponds, were turned into
blood. 1. See here the almighty power of God. Every creature is that to
us which he makes it to be, water or blood. 2. See the mutability of
all things under the sun, and what changes we may meet with in them.
That which is water to-day may be blood to-morrow; what is always vain
may soon become vexatious. A river, at the best, is transient; but
divine justice can quickly make it malignant. 3. See what mischievous
work sin makes. if the things that have been our comforts prove our
crosses, we must thank ourselves: it is sin that turns our waters into
blood.
III. Pharaoh endeavours to confront the miracle, because he resolves
not to humble himself under the plague. He sends for the magicians,
and, by God's permission, they ape the miracle with their enchantments
(v. 22), and this serves Pharaoh for an excuse not to set his heart to
this also (v. 23), and a pitiful excuse it was. Could they have turned
the river of blood into water again, this would have been something to
the purpose; then they would have proved their power, and Pharaoh would
have been obliged to them as his benefactors. But for them, when there
was such scarcity of water, to turn more of it into blood, only to show
their art, plainly intimates that the design of the devil is only to
delude his devotees and amuse them, not to do them any real kindness,
but to keep them from doing a real kindness to themselves by repenting
and returning to their God.
IV. The Egyptians, in the meantime, are seeking for relief against the
plague, digging round about the river for water to drink, v. 24.
Probably they found some, with much ado, God remembering mercy in the
midst of wrath; for he is full of compassion, and would not let the
subjects smart too much for the obstinacy of their prince.
V. The plague continued seven days (v. 25), and, in all that time,
Pharaoh's proud heart would not let him so much as desire Moses to
intercede for the removal of it. Thus the hypocrites in heart heap up
wrath; they cry not when he binds them (Job xxxvi. 13); and then no
wonder that his anger is not turned away, but his hand is stretched out
still.
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CHAP. VIII.
Three more of the plagues of Egypt are related in this chapter, I. That
of the frogs, which is, 1. Threatened, ver. 1-4. 2. Inflicted, ver. 5,
6. 3. Mimicked by the magicians, ver. 7. 4. Removed, at the humble
request of Pharaoh (ver. 8-14), who yet hardens his heart, and,
notwithstanding his promise while the plague was upon him (ver. 8),
refuses to let Israel go, ver. 15. II. The plague of lice (ver. 16,
17), by which, 1. The magicians were baffled (ver. 18, 19), and yet, 2.
Pharaoh was hardened, ver. 19. III. That of flies. 1. Pharaoh is warned
of it before (ver. 20, 21), and told that the land of Goshen should be
exempt from this plague, ver. 22, 23. 2. The plague is brought, ver.
24. 3. Pharaoh treats with Moses about the release of Israel, and
humbles himself, ver. 25-29. 4. The plague is thereupon removed (ver.
31), and Pharaoh's heart hardened, ver. 32.
The Plagues of Egypt. (b. c. 1491.)
1 And the Lord spake unto Moses, Go unto Pharaoh, and say unto him,
Thus saith the Lord, Let my people go, that they may serve me. 2 And
if thou refuse to let them go, behold, I will smite all thy borders
with frogs: 3 And the river shall bring forth frogs abundantly, which
shall go up and come into thine house, and into thy bedchamber, and
upon thy bed, and into the house of thy servants, and upon thy people,
and into thine ovens, and into thy kneadingtroughs: 4 And the frogs
shall come up both on thee, and upon thy people, and upon all thy
servants. 5 And the Lord spake unto Moses, Say unto Aaron, Stretch
forth thine hand with thy rod over the streams, over the rivers, and
over the ponds, and cause frogs to come up upon the land of Egypt. 6
And Aaron stretched out his hand over the waters of Egypt; and the
frogs came up, and covered the land of Egypt. 7 And the magicians did
so with their enchantments, and brought up frogs upon the land of
Egypt. 8 Then Pharaoh called for Moses and Aaron, and said, Intreat
the Lord, that he may take away the frogs from me, and from my people;
and I will let the people go, that they may do sacrifice unto the Lord.
9 And Moses said unto Pharaoh, Glory over me: when shall I intreat
for thee, and for thy servants, and for thy people, to destroy the
frogs from thee and thy houses, that they may remain in the river only?
10 And he said, To morrow. And he said, Be it according to thy word:
that thou mayest know that there is none like unto the Lord our God.
11 And the frogs shall depart from thee, and from thy houses, and from
thy servants, and from thy people; they shall remain in the river only.
12 And Moses and Aaron went out from Pharaoh: and Moses cried unto
the Lord because of the frogs which he had brought against Pharaoh.
13 And the Lord did according to the word of Moses; and the frogs died
out of the houses, out of the villages, and out of the fields. 14 And
they gathered them together upon heaps: and the land stank. 15 But
when Pharaoh saw that there was respite, he hardened his heart, and
hearkened not unto them; as the Lord had said.
Pharaoh is here first threatened and then plagued with frogs, as
afterwards, in this chapter, with lice and flies, little despicable
inconsiderable animals, and yet by their vast numbers rendered sore
plagues to the Egyptians. God could have plagued them with lions, or
bears, or wolves, or with vultures or other birds of prey; but he chose
to do it by these contemptible instruments. 1. That he might magnify
his own power. He is Lord of the hosts of the whole creation, has them
all at his beck, and makes what use he pleases of them. Some have
thought that the power of God is shown as much in the making of an ant
as in the making of an elephant; so is his providence in serving his
own purposes by the least creatures as effectually as by the strongest,
that the excellency of the power, in judgment as well as mercy, may be
of God, and not of the creature. See what reason we have to stand in
awe of this God, who, when he pleases, can arm the smallest parts of
the creation against us. If God be our enemy, all the creatures are at
war with us. 2. That he might humble Pharaoh's pride, and chastise his
insolence. What a mortification must it needs be to this haughty
monarch to see himself brought to his knees, and forced to submit, by
such despicable means! Every child is, ordinarily, able to deal with
those invaders, and can triumph over them; yet now so numerous were
their troops, and so vigorous their assaults, that Pharaoh, with all
his chariots and horsemen, could make no head against them. Thus he
poureth contempt upon princes that offer contempt to him and his
sovereignty, and makes those who will not own him above them to know
that, when he pleases, he can make the meanest creature to insult them
and trample upon them. As to the plague of frogs we may observe,
I. How it was threatened. Moses, no doubt, attended the divine Majesty
daily for fresh instructions, and (perhaps while the river was yet
blood) he is here directed to give notice to Pharaoh of another
judgment coming upon him, in case he continue obstinate: If thou refuse
to let them go, it is at thy peril, v. 1, 2. Note, God does not punish
men for sin unless they persist in it. If he turn not, he will whet his
sword (Ps. vii. 12), which implies favour if he turn. So here, If thou
refuse, I will smite thy borders, intimating that if Pharaoh complied
the controversy should immediately be dropped. The plague threatened,
in case of refusal, was formidably extensive. Frogs were to make such
an inroad upon them as should make them uneasy in their houses, in
their beds, and at their tables; they should not be able to eat, nor
drink, nor sleep in quietness, but, wherever they were, should be
infested by them, v. 3, 4. Note, 1. God's curse upon a man will pursue
him wherever he goes, and lie heavily upon him whatever he does. See
Deut. xxviii. 16, &c. 2. There is no avoiding divine judgments when
they invade with commission.
II. How it was inflicted. Pharaoh not regarding the alarm, nor being at
all inclined to yield to the summons, Aaron is ordered to draw out the
forces, and with his outstretched arm and rod to give the signal of
battle. Dictum factum--No sooner said then done; the host is mustered,
and, under the direction and command of an invisible power, shoals of
frogs invade the land, and the Egyptians, with all their art and all
their might, cannot check their progress, nor so much as give them a
diversion. Compare this with that prophecy of an army of locusts and
caterpillars, Joel ii. 2, &c.; and see Isa. xxxiv. 16, 17. Frogs came
up, at the divine call, and covered the land. Note, God has many ways
of disquieting those that live at ease.
III. How the magicians were permitted to imitate it, v. 7. They also
brought up frogs, but could not remove those that God sent. The unclean
spirits which came out of the mouth of the dragon are said to be like
frogs, which go forth to the kings of the earth, to deceive them (Rev.
xvi. 13), which probably alludes to these frogs, for it follows the
account of the turning of the waters into blood. The dragon, like the
magicians, intended by them to deceive, but God intended by them to
destroy those that would be deceived.
IV. How Pharaoh relented under this plague: it was the first time he
did so, v. 8. He begs of Moses to intercede for the removal of the
frogs, and promises fair that he will let the people go. He that a
little while ago had spoken with the utmost disdain both of God and
Moses is now glad to be beholden to the mercy of God and the prayers of
Moses. Note, Those that bid defiance to God and prayer in a day of
extremity will, first or last, be made to see their need of both, and
will cry, Lord, Lord, Matt. vii. 22. Those that have bantered prayer
have been brought to beg it, as the rich man that had scorned Lazarus
courted him for a drop of water.
V. How Moses fixes the time with Pharaoh, and then prevails with God by
prayer for the removal of the frogs. Moses, to show that his
performances had no dependence upon the conjunctions or oppositions of
the planets, or the luckiness of any one hour more than another, bids
Pharaoh name his time. Nellum occurrit tempus regi--No time fixed on by
the king shall be objected to, v. 9. Have thou this honour over me,
tell me against when I shall entreat for thee. This was designed for
Pharaoh's conviction, that, if his eyes were not opened by the plague,
they might by the removal of it. So various are the methods God takes
to bring men to repentance. Pharaoh sets the time for to-morrow, v. 10.
And why not immediately? Was he so fond of his guests that he would
have them stay another night with him? No, but probably he hoped that
they would go away of themselves, and then he should get clear of the
plague without being obliged either to God or Moses. However, Moses
joins issue with him upon it: "Be it according to thy word, it shall be
done just when thou wouldst have it done, that thou mayest know that,
whatever the magicians pretend to, there is none like unto the Lord our
God. None has such a command as he has over all the creatures, nor is
any one so ready to forgive those that humble themselves before him."
Note, The great design both of judgments and mercies is to convince us
that there is none like the Lord our God, none so wise, so mighty, so
good, no enemy so formidable, no friend so desirable, so valuable.
Moses, hereupon, applies to God, prays earnestly to him, to remand the
frogs, v. 12. Note, We must pray for our enemies and persecutors, even
the worst as Christ did. In answer to the prayer of Moses, the frogs
that came up one day perished the next, or the next but one. They all
died (v. 13), and, that it might appear that they were real frogs,
their dead bodies were left to be raked together in heaps, so that the
smell of them became offensive, v. 14. Note, The great Sovereign of the
world makes what use he pleases of the lives and deaths of his
creatures; and he that gives a being, to serve one purpose, may,
without wrong to his justice, call for it again immediately, to serve
another purpose.
VI. What was the issue of this plague (v. 15): When Pharaoh saw there
was a respite, without considering either what he had lately felt or
what he had reason to fear, he hardened his heart. Note, 1. Till the
heart is renewed by the grace of God, the impressions made by the force
of affliction do not abide; the convictions wear off, and the promises
that were extorted are forgotten. Till the disposition of the air is
changed, what thaws in the sun will freeze again in the shade. 2. God's
patience is shamefully abused by impenitent sinners. The respite he
gives them, to lead them to repentance, they are hardened by; and while
he graciously allows them a truce, in order to the making of their
peace, they take that opportunity to rally again the baffled forces of
an obstinate infidelity. See Eccl. viii. 11; Ps. lxxviii. 34, &c.
16 And the Lord said unto Moses, Say unto Aaron, Stretch out thy rod,
and smite the dust of the land, that it may become lice throughout all
the land of Egypt. 17 And they did so; for Aaron stretched out his
hand with his rod, and smote the dust of the earth, and it became lice
in man, and in beast; all the dust of the land became lice throughout
all the land of Egypt. 18 And the magicians did so with their
enchantments to bring forth lice, but they could not: so there were
lice upon man, and upon beast. 19 Then the magicians said unto
Pharaoh, This is the finger of God: and Pharaoh's heart was hardened,
and he hearkened not unto them; as the Lord had said.
Here is a short account of the plague of lice. It does not appear that
any warning was given of it before. Pharaoh's abuse of the respite
granted to him might have been a sufficient warning to him to expect
another plague: for if the removal of an affliction harden us, and so
we lose the benefit of it, we may conclude it goes away with a purpose
to return or to make room for a worse. Observe,
I. How this plague of lice was inflicted on the Egyptians, v. 16, 17.
The frogs were produced out of the waters, but these live out of the
dust of the earth; for out of any part of the creation God can fetch a
scourge, with which to correct those that rebel against him. He has
many arrows in his quiver. Even the dust of the earth obeys him. "Fear
not then, thou worm Jacob, for God can use thee as a threshing
instrument, if he please," Isa. xli. 14, 15. These lice, no doubt, were
extremely vexatious, as well as scandalous, to the Egyptians. Though
they had respite, they had respite but awhile, Rev. xi. 14. The second
woe was past, but behold the third woe came very quickly.
II. How the magicians were baffled by it, v. 18. They attempted to
imitate it, but they could not. When they failed in this, it should
seem they attempted to remove it; for it follows, So there were lice
upon man and beast, in spite of them. This forced them to confess
themselves overpowered: This is the finger of God (v. 19); that is,
"This check and restraint put upon us must needs be from a divine
power." Note, 1. God has the devil in a chain, and limits him both as a
deceiver and as a destroyer; hitherto he shall come, but no further.
The devil's agents when God permitted them, could do great things; but
when he laid an embargo upon them, though but with his finger, they
could do nothing. The magicians' inability, in this less instance,
showed whence they had their ability in the former instances which
seemed greater, and that they had no power against Moses but what was
given them from above. 2. Sooner or later God will extort, even from
his enemies, an acknowledgment of his own sovereignty and over-ruling
power. It is certain they must all (as we say) knock under at last, as
Julian the apostate did, when his dying lips confessed, Thou hast
overcome me, O thou Galilean! God will not only be too hard for all
opposers, but will force them to own it.
III. How Pharaoh, notwithstanding this, was made more and more
obstinate (v. 19); even those that had deceived him now said enough to
undeceive him, and yet he grew more and more obstinate. Even the
miracles and the judgments were to him a savour of death unto death.
Note, Those that are not made better by God's word and providences are
commonly made worse by them.
20 And the Lord said unto Moses, Rise up early in the morning, and
stand before Pharaoh; lo, he cometh forth to the water; and say unto
him, Thus saith the Lord, Let my people go, that they may serve me.
21 Else, if thou wilt not let my people go, behold, I will send swarms
of flies upon thee, and upon thy servants, and upon thy people, and
into thy houses: and the houses of the Egyptians shall be full of
swarms of flies, and also the ground whereon they are. 22 And I will
sever in that day the land of Goshen, in which my people dwell, that no
swarms of flies shall be there; to the end thou mayest know that I am
the Lord in the midst of the earth. 23 And I will put a division
between my people and thy people: to morrow shall this sign be. 24
And the Lord did so; and there came a grievous swarm of flies into the
house of Pharaoh, and into his servants' houses, and into all the land
of Egypt: the land was corrupted by reason of the swarm of flies. 25
And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice
to your God in the land. 26 And Moses said, It is not meet so to do;
for we shall sacrifice the abomination of the Egyptians to the Lord our
God: lo, shall we sacrifice the abomination of the Egyptians before
their eyes, and will they not stone us? 27 We will go three days'
journey into the wilderness, and sacrifice to the Lord our God, as he
shall command us. 28 And Pharaoh said, I will let you go, that ye may
sacrifice to the Lord your God in the wilderness; only ye shall not go
very far away: intreat for me. 29 And Moses said, Behold, I go out
from thee, and I will intreat the Lord that the swarms of flies may
depart from Pharaoh, from his servants, and from his people, to morrow:
but let not Pharaoh deal deceitfully any more in not letting the people
go to sacrifice to the Lord. 30 And Moses went out from Pharaoh, and
intreated the Lord. 31 And the Lord did according to the word of
Moses; and he removed the swarms of flies from Pharaoh, from his
servants, and from his people; there remained not one. 32 And Pharaoh
hardened his heart at this time also, neither would he let the people
go.
Here is the story of the plague of flies, in which we are told,
I. How it was threatened, like that of frogs, before it was inflicted.
Moses is directed (v. 20) to rise early in the morning, to meet Pharaoh
when he came forth to the water, and there to repeat his demands. Note,
1. Those that would bring great things to pass for God and their
generation must rise early, and redeem time in the morning. Pharaoh was
early up at his superstitious devotions to the river; and shall we be
for more sleep and more slumber when any service is to be done which
would pass well in our account in the great day? 2. Those that would
approve themselves God's faithful servants must not be afraid of the
face of man. Moses must stand before Pharaoh, proud as he was, and tell
him that which was in the highest degree humbling, must challenge him
(if he refused to release his captives) to engage with any army of
flies, which would obey God's orders of Pharaoh would not. See a
similar threatening, Isa. vii. 18, The Lord will hiss (or whistle) for
the fly and the bee, to come and serve his purposes.
II. How the Egyptians and the Hebrews were to be remarkably
distinguished in this plague, v. 22, 23. It is probable that this
distinction had not been so manifest and observable in any of the
foregoing plagues as it was to be in this. Thus, as the plague of lice
was made more convincing than any before it, by its running the
magicians aground, so was this, by the distinction made between the
Egyptians and the Hebrews. Pharaoh must be made to know that God is the
Lord in the midst of the earth; and by this it will be known beyond
dispute. 1. Swarms of flies, which seem to us to fly at random, shall
be manifestly under the conduct of an intelligent mind, while they are
above the direction of any man. "Hither they shall go," says Moses,
"and thither they shall not come;" and the performance is punctually
according to this appointment, and both, compared, amount to a
demonstration that he that said it and he that did it was the same,
even a Being of infinite power and wisdom. 2. The servants and
worshippers of the great Jehovah shall be preserved from sharing in the
common calamities of the place they live in, so that the plague which
annoys all their neighbours shall not approach them; and this shall be
an incontestable proof that God is the Lord in the midst of the earth.
Put both these together, and it appears that the eyes of the Lord run
to and fro through the earth, and through the air too, to direct that
which to us seems most casual, to serve some great designed end, that
he may show himself strong on the behalf of those whose hearts are
upright with him, 2 Chron. xvi. 9. Observe how it is repeated: I will
put a division between my people and thy people v. 23. Note, The Lord
knows those that are his, and will make it appear, perhaps in this
world, certainly in the other, that he has set them apart for himself.
A day will come when you shall return and discern between the righteous
and the wicked (Mal. iii. 18), the sheep and the goats (Matt. xxv. 32;
Ezek. xxxiv. 17), though now intermixed.
III. How it was inflicted, the day after it was threatened: There came
a grievous swarm of flies (v. 24), flies of divers sorts, and such as
devoured them, Ps. lxxviii. 45. The prince of the power of the air has
gloried in being Beelzebub--the god of flies; but here it is proved
that even in that he is a pretender and a usurper, for even with swarms
of flies God fights against his kingdom and prevails.
IV. How Pharaoh, upon this attack, sounded a parley, and entered into a
treaty with Moses and Aaron about a surrender of his captives: but
observe with what reluctance he yields.
1. He is content they should sacrifice to their God, provided they
would do it in the land of Egypt, v. 25. Note, God can extort a
toleration of his worship, even from those that are really enemies to
it. Pharaoh, under the smart of the rod, is content they should do
sacrifice, and will allow liberty of conscience to God's Israel, even
in his own land. But Moses will not accept his concession; he cannot do
it, v. 26. It would be an abomination to God should they offer the
Egyptian sacrifices, and an abomination to the Egyptians should they
offer to God their own sacrifices, as they ought; so that they could
not sacrifice in the land without incurring the displeasure either of
their God or of their task-masters; therefore he insists: We will go
three days' journey into the wilderness, v. 27. Note, Those that would
offer an acceptable sacrifice to God must, (1.) Separate themselves
from the wicked and profane; for we cannot have fellowship both with
the Father of lights and with the works of darkness, both with Christ
and with Belial, 2 Cor. vi. 14, &c.; Ps. xxvi. 4, 6. (2.) They must
retire from the distractions of the world, and get as far as may be
from the noise of it. Israel cannot keep the feast of the Lord either
among the brick-kilns or among the flesh-pots of Egypt; no, We will go
into the wilderness, Hos. ii. 14; Cant. vii. 11. (3.) They must observe
the divine appointment: "We will sacrifice as God shall command us, and
not otherwise." Though they were in the utmost degree of slavery to
Pharaoh, yet in the worship of God, they must observe his commands and
not Pharaoh's.
2. When this proposal is rejected, he consents for them to go into the
wilderness, provided they do not go very far away, not so far but that
he might fetch them back again, v. 28. It is probable he had heard of
their design upon Canaan, and suspected that if once they left Egypt
they would never come back again; and therefore, when he is forced to
consent that they shall go (the swarms of flies buzzing the necessity
in his ears), yet he is not willing that they should go out of his
reach. Thus some sinners who, in a pang of conviction, part with their
sins, yet are loth they should go very far away; for, when the fright
is over, they will return to them again. We observe here a struggle
between Pharaoh's convictions and his corruptions; his convictions
said, "Let them go;" his corruptions said, "Yet not very far away:" but
he sided with his corruptions against his convictions, and this was his
ruin. This proposal Moses so far accepted as that he promised the
removal of this plague upon it, v. 29. See here, (1.) How ready God is
to accept sinners' submissions. Pharaoh does but say, Entreat for me
(though it is with regret that he humbles so far), and Moses promises
immediately, I will entreat the Lord for thee, that Pharaoh might see
what the design of the plague was, not to bring him to ruin, but to
bring him to repentance. With what pleasure did God say (1 Kings xxi.
29), Seest thou how Ahab humbles himself? (2.) What need we have to be
admonished that we be sincere in our submission: But let not Pharaoh
deal deceitfully any more. Those that deal deceitfully are justly
suspected, and must be cautioned not to return again to folly, after
God has once more spoken peace. Be not deceived, God is not mocked; if
we think to put a cheat upon God by a counterfeit repentance, and a
fraudulent surrender of ourselves to him, we shall prove, in the end,
to have put a fatal cheat upon our own souls.
Lastly, The issue of all was that God graciously removed the plague (v.
30, 31), but Pharaoh perfidiously returned to his hardness, and would
not let the people go, v. 32. His pride would not let him part with
such a flower of his crown as his dominion over Israel was, nor his
covetousness with such a branch of his revenue as their labours were.
Note, Reigning lusts break through the strongest bounds, and make men
impudently presumptuous and scandalously perfidious. Let not sin
therefore reign; for, if it do, it will betray and hurry us to the
grossest absurdities.
__________________________________________________________________
E X O D U S
CHAP. IX.
In this chapter we have an account of three more of the plagues of
Egypt. I. Murrain among the cattle, which was fatal to them, ver. 1-7.
II. Boils upon man and beast, ver. 8-12. III. Hail, with thunder and
lightning. 1. Warning is given of this plague, ver. 13-21. 2. It is
inflicted, to their great terror, ver. 22-26. 3. Pharaoh, in a fright,
renews his treaty with Moses, but instantly breaks his word, ver. 27,
&c.
The Plagues of Egypt. (b. c. 1491.)
1 Then the Lord said unto Moses, Go in unto Pharaoh, and tell him, Thus
saith the Lord God of the Hebrews, Let my people go, that they may
serve me. 2 For if thou refuse to let them go, and wilt hold them
still, 3 Behold, the hand of the Lord is upon thy cattle which is in
the field, upon the horses, upon the asses, upon the camels, upon the
oxen, and upon the sheep: there shall be a very grievous murrain. 4
And the Lord shall sever between the cattle of Israel and the cattle of
Egypt: and there shall nothing die of all that is the children's of
Israel. 5 And the Lord appointed a set time, saying, To morrow the
Lord shall do this thing in the land. 6 And the Lord did that thing
on the morrow, and all the cattle of Egypt died: but of the cattle of
the children of Israel died not one. 7 And Pharaoh sent, and, behold,
there was not one of the cattle of the Israelites dead. And the heart
of Pharaoh was hardened, and he did not let the people go.
Here is, I. Warning given of another plague, namely, the murrain of
beasts. When Pharaoh's heart was hardened, after he had seemed to
relent under the former plague, then Moses is sent to tell him there is
another coming, to try what that would do towards reviving the
impressions of the former plagues. Thus is the wrath of God revealed
from heaven, both in his word and in his works, against all ungodliness
and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to
prevent it: Let my people go, v. 1. This was still the demand. God will
have Israel released; Pharaoh opposes it, and the trial is, whose word
shall stand. See how jealous God is for his people. When the year of
his redeemed has come, he will give Egypt for their ransom; that
kingdom shall be ruined, rather than Israel shall not be delivered. See
how reasonable God's demands are. Whatever he calls for, it is but his
own: They are my people, therefore let them go. 2. He describes the
plague that should come, if he refused, v. 2, 3. The hand of the Lord
immediately, without the stretching out of Aaron's hand, is upon the
cattle, many of which, some of all kinds, should die by a sort of
pestilence. This was greatly to the loss of the owners: they had made
Israel poor, and now God would make them poor. Note, The hand of God is
to be acknowledged even in the sickness and death of cattle, or other
damage sustained in them; for a sparrow falls not to the ground without
our Father. 3. As an evidence of the special hand of God in it, and of
his particular favour to his own people, he foretells that none of
their cattle should die, though they breathed in the same air and drank
of the same water with the Egyptians' cattle: The Lord shall sever, v.
4. Note, When God's judgments are abroad, though they may fall both on
the righteous and the wicked, yet God makes such a distinction that
they are not the same to the one that they are to the other. See Isa.
xxvii. 7. The providence of God is to be acknowledged with thankfulness
in the life of the cattle, for he preserveth man and beast, Ps. xxxvi.
6. 4. To make the warning the more remarkable, the time is fixed (v.
5): To-morrow it shall be done. We know not what any day will bring
forth, and therefore we cannot say what we will do to-morrow, but it is
not so with God.
II. The plague itself inflicted. The cattle died, v. 6. Note, The
creature is made subject to vanity by the sin of man, being liable,
according to its capacity, both to serve his wickedness and to share in
his punishment, as in the universal deluge. Rom. viii. 20, 22. Pharaoh
and the Egyptians sinned; but the sheep, what had they done? Yet they
are plagued. See Jer. xii. 4, For the wickedness of the land, the
beasts are consumed. The Egyptians afterwards, and (some think) now,
worshipped their cattle; it was among them that the Israelites learned
to make a god of a calf: in this therefore the plague here spoken of
meets with them. Note, What we make an idol of it is just with God to
remove from us, or embitter to us. See Isa. xix. 1.
III. The distinction put between the cattle of the Egyptians and the
Israelites' cattle, according to the word of God: Not one of the cattle
of the Israelites died, v. 6, 7. Does God take care of oxen? Yes, he
does; his providence extends itself to the meanest of his creatures.
But it is written also for our sakes, that, trusting in God, and making
him our refuge, we may not be afraid of the pestilence that walketh in
darkness, no, not though thousands fall at our side, Ps. xci. 6, 7.
Pharaoh sent to see if the cattle of the Israelites were infected, not
to satisfy his conscience, but only to gratify his curiosity, or with
design, by way of reprisal, to repair his own losses out of their
stocks; and, having no good design in the enquiry, the report brought
to him made no impression upon him, but, on the contrary, his heart was
hardened. Note, To those that are wilfully blind, even those methods of
conviction which are ordained to life prove a savour of death unto
death.
8 And the Lord said unto Moses and unto Aaron, Take to you handfuls of
ashes of the furnace, and let Moses sprinkle it toward the heaven in
the sight of Pharaoh. 9 And it shall become small dust in all the
land of Egypt, and shall be a boil breaking forth with blains upon man,
and upon beast, throughout all the land of Egypt. 10 And they took
ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it
up toward heaven; and it became a boil breaking forth with blains upon
man, and upon beast. 11 And the magicians could not stand before
Moses because of the boils; for the boil was upon the magicians, and
upon all the Egyptians. 12 And the Lord hardened the heart of
Pharaoh, and he hearkened not unto them; as the Lord had spoken unto
Moses.
Observe here, concerning the plague of boils and blains,
I. When they were not wrought upon by the death of their cattle, God
sent a plague that seized their own bodies, and touched them to the
quick. If less judgments do not do their work, God will send greater.
Let us therefore humble ourselves under the mighty hand of God, and go
forth to meet him in the way of his judgments, that his anger may be
turned away from us.
II. The signal by which this plague was summoned was the sprinkling of
warm ashes from the furnace, towards heaven (v. 8, 10), which was to
signify the heating of the air with such an infection as should produce
in the bodies of the Egyptians sore boils, which would be both noisome
and painful. Immediately upon the scattering of the ashes, a scalding
dew came down out of the air, which blistered wherever it fell. Note,
Sometimes God shows men their sin in their punishment; they had
oppressed Israel in the furnaces, and now the ashes of the furnace are
made as much a terror to them as ever their task-masters had been to
the Israelites.
III. The plague itself was very grievous--a common eruption would be
so, especially to the nice and delicate, but these eruptions were
inflammations, like Job's. This is afterwards called the botch of Egypt
(Deut. xxviii. 27), as if it were some new disease, never heard of
before, and known ever after by that name, Note, Sores in the body are
to be looked upon as the punishments of sin, and to be hearkened to as
calls to repentance.
IV. The magicians themselves were struck with these boils, v. 11. 1.
Thus they were punished, (1.) For helping to harden Pharaoh's heart, as
Elymas for seeking to pervert the right ways of the Lord; God will
severely reckon with those that strengthen the hands of the wicked in
their wickedness. (2.) For pretending to imitate the former plagues,
and making themselves and Pharaoh sport with them. Those that would
produce lice shall, against their wills, produce boils. Note, It is ill
jesting with God's judgments, and more dangerous than playing with
fire. Be you not mockers, lest your bands be made strong. 2. Thus they
were shamed in the presence of their admirers. How weak were their
enchantments, which could not so much as secure themselves! The devil
can give no protection to those that are in confederacy with him. 3.
Thus they were driven from the field. Their power was restrained before
(ch. viii. 18), but they continued to confront Moses, and confirm
Pharaoh in his unbelief, till now, at length, they were forced to
retreat, and could not stand before Moses, to which the apostle refers
(2 Tim. iii. 9) when he says that their folly was made manifest unto
all men.
V. Pharaoh continued obstinate, for now the Lord hardened his heart, v.
12. Before, he had hardened his own heart, and resisted the grace of
God; and now God justly gave him up to his own heart's lusts, to a
reprobate mind, and strong delusions, permitting Satan to blind and
harden him, and ordering every thing, henceforward, so as to make him
more and more obstinate. Note, Wilful hardness is commonly punished
with judicial hardness. If men shut their eyes against the light, it is
just with God to close their eyes. Let us dread this as the sorest
judgment a man can be under on this side hell.
13 And the Lord said unto Moses, Rise up early in the morning, and
stand before Pharaoh, and say unto him, Thus saith the Lord God of the
Hebrews, Let my people go, that they may serve me. 14 For I will at
this time send all my plagues upon thine heart, and upon thy servants,
and upon thy people; that thou mayest know that there is none like me
in all the earth. 15 For now I will stretch out my hand, that I may
smite thee and thy people with pestilence; and thou shalt be cut off
from the earth. 16 And in very deed for this cause have I raised thee
up, for to show in thee my power; and that my name may be declared
throughout all the earth. 17 As yet exaltest thou thyself against my
people, that thou wilt not let them go? 18 Behold, to morrow about
this time I will cause it to rain a very grievous hail, such as hath
not been in Egypt since the foundation thereof even until now. 19
Send therefore now, and gather thy cattle, and all that thou hast in
the field; for upon every man and beast which shall be found in the
field, and shall not be brought home, the hail shall come down upon
them, and they shall die. 20 He that feared the word of the Lord
among the servants of Pharaoh made his servants and his cattle flee
into the houses: 21 And he that regarded not the word of the Lord
left his servants and his cattle in the field.
Here is, I. A general declaration of the wrath of God against Pharaoh
for his obstinacy. Though God has hardened his heart (v. 12), yet Moses
must repeat his applications to him; God suspends his grace and yet
demands obedience, to punish him for requiring bricks of the children
of Israel when he denied them straw. God would likewise show forth a
pattern of long-suffering, and how he waits to be gracious to a
rebellious and gainsaying people Six times the demand had been made in
vain, yet Moses must make it the seventh time: Let my people go, v. 13.
A most dreadful message Moses is here ordered to deliver to him,
whether he will hear or whether he will forbear. 1. He must tell him
that he is marked for ruin, that he now stands as the butt at which God
would shoot all the arrows of his wrath, v. 14, 15. "Now I will send
all my plagues." Now that no place is found for repentance in Pharaoh,
nothing can prevent his utter destruction, for that only would have
prevented it. Now that God begins to harden his heart, his case is
desperate. "I will send my plagues upon thy heart, not only temporal
plagues upon thy body, but spiritual plagues upon thy soul." Note, God
can send plagues upon thy soul." Note, God can send plagues upon the
heart, either by making it senseless or by making it hopeless--and
these are the worst plagues. Pharaoh must now expect no respite, no
cessation of arms, but to be followed with plague upon plague, till he
is utterly consumed. Note, When God judges he will overcome; none ever
hardened his heart against him and prospered. 2. He must tell him that
he is to remain in history a standing monument of the justice and power
of God's wrath (v. 16): "For this cause have I raised thee up to the
throne at this time, and made thee to stand the shock of the plagues
hitherto, to show in thee my power." Providence ordered it so that
Moses should have a man of such a fierce and stubborn spirit as he was
to deal with; and every thing was so managed in this transaction as to
make it a most signal and memorable instance of the power God has to
humble and bring down the proudest of his enemies. Every thing
concurred to signalize this, that God's name (that is, his
incontestable sovereignty, his irresistible power, and his inflexible
justice) might be declared throughout all the earth, not only to all
places, but through all ages while the earth remains. Note, God
sometimes raises up very bad men to honour and power, spares them long,
and suffers them to grow insufferably insolent, that he may be so much
the more glorified in their destruction at last. See how the
neighbouring nations, at that time, improved the ruin of Pharaoh to the
glory of God. Jethro said upon it, Now know I that the Lord is greater
than all gods, ch. xviii. 11. The apostle illustrates the doctrine of
God's sovereignty with this instance, Rom. ix. 17. To justify God in
these resolutions, Moses is directed to ask him (v. 17), As yet
exaltest thou thyself against my people? Pharaoh was a great king;
God's people were poor shepherds at the best, and now poor slaves; and
yet Pharaoh shall be ruined if he exalt himself against them, for it is
considered as exalting himself against God. This was not the first time
that God reproved kings for their sakes, and let them know that he
would not suffer his people to be trampled upon and insulted, no, not
by the most powerful of them.
II. A particular prediction of the plague of hail (v. 18), and a
gracious advice to Pharaoh and his people to send for their servants
and cattle out of the field, that they might be sheltered from the
hail, v. 19. Note, When God's justice threatens ruin his mercy, at the
same time, shows us a way of escape from it, so unwilling is he that
any should perish. See here what care God took, not only to distinguish
between Egyptians and Israelites, but between some Egyptians and
others. If Pharaoh will not yield, and so prevent the judgment itself,
yet an opportunity is given to those that have any dread of God and his
word to save themselves from sharing in the judgment. Note, Those that
will take warning may take shelter; and those that will not may thank
themselves if they fall by the overflowing scourge, and the hail which
will sweep away the refuge of lies, Isa. xxviii. 17. See the different
effect of this warning. 1. Some believed the things that were spoken,
and they feared, and housed their servants and cattle (v. 20), like
Noah (Heb. xi. 7), and it was their wisdom. Even among the servants of
Pharaoh there were some that trembled at God's word; and shall not the
sons of Israel dread it? But, 2. Others believed not: though, whatever
plague Moses had hitherto foretold, the event exactly answered to the
prediction; and though, if they had had any reason to question this, it
would have been no great damage to them to have kept their cattle in
the house for one day, and so, supposing it a doubtful case, to have
chosen the surer side; yet they were so foolhardy as in defiance to the
truth of Moses, and the power of God (of both which they had already
had experience enough, to their cost), to leave their cattle in the
field, Pharaoh himself, it is probable, giving them an example of the
presumption, v. 21. Note, Obstinate infidelity, which is deaf to the
fairest warnings and the wisest counsels, leaves the blood of those
that perish upon their own heads.
22 And the Lord said unto Moses, Stretch forth thine hand toward
heaven, that there may be hail in all the land of Egypt, upon man, and
upon beast, and upon every herb of the field, throughout the land of
Egypt. 23 And Moses stretched forth his rod toward heaven: and the
Lord sent thunder and hail, and the fire ran along upon the ground; and
the Lord rained hail upon the land of Egypt. 24 So there was hail,
and fire mingled with the hail, very grievous, such as there was none
like it in all the land of Egypt since it became a nation. 25 And the
hail smote throughout all the land of Egypt all that was in the field,
both man and beast; and the hail smote every herb of the field, and
brake every tree of the field. 26 Only in the land of Goshen, where
the children of Israel were, was there no hail. 27 And Pharaoh sent,
and called for Moses and Aaron, and said unto them, I have sinned this
time: the Lord is righteous, and I and my people are wicked. 28
Intreat the Lord (for it is enough) that there be no more mighty
thunderings and hail; and I will let you go, and ye shall stay no
longer. 29 And Moses said unto him, As soon as I am gone out of the
city, I will spread abroad my hands unto the Lord; and the thunder
shall cease, neither shall there be any more hail; that thou mayest
know how that the earth is the Lord's. 30 But as for thee and thy
servants, I know that ye will not yet fear the Lord God. 31 And the
flax and the barley was smitten: for the barley was in the ear, and the
flax was bolled. 32 But the wheat and the rye were not smitten: for
they were not grown up. 33 And Moses went out of the city from
Pharaoh, and spread abroad his hands unto the Lord: and the thunders
and hail ceased, and the rain was not poured upon the earth. 34 And
when Pharaoh saw that the rain and the hail and the thunders were
ceased, he sinned yet more, and hardened his heart, he and his
servants. 35 And the heart of Pharaoh was hardened, neither would he
let the children of Israel go; as the Lord had spoken by Moses.
The threatened plague of hail is here summoned by the powerful hand and
rod of Moses (v. 22, 23), and it obeys the summons, or rather the
divine command; for fire and hail fulfil God's word, Ps. cxlviii. 8.
And here we are told,
I. What desolations it made upon the earth. The thunder, and fire from
heaven (or lightning), made it both the more dreadful and the more
destroying, v. 23, 24. Note, God makes the clouds, not only his
store-houses whence he drops fatness on his people, but his magazines
whence, when he pleases, he can draw out a most formidable train of
artillery, with which to destroy his enemies. He himself speaks of the
treasures of hail which he hath reserved against the day of battle and
war, Job xxxviii. 22, 23. Woeful havoc this hail made in the land of
Egypt. It killed both men and cattle, and battered down, not only the
herbs, but the trees, v. 25. The corn that was above ground was
destroyed, and that only preserved which as yet had not come up, v. 31,
32. Note, God has many ways of taking away the corn in the season
thereof (Hos. ii. 9), either by a secret blasting, or a noisy hail. In
this plague the hot thunderbolts, as well as the hail, are said to
destroy their flocks, Ps. lxxviii. 47, 48; and see Ps. cv. 32, 33.
Perhaps David alludes to this when, describing God's glorious
appearances for the discomfiture of his enemies, he speaks of the
hailstones and coals of fire he threw among them, Ps. xviii. 12, 13.
And there is a plan reference to it on the pouring out of the seventh
vial, Rev. xvi. 21. Notice is here taken (v. 26) of the land of
Goshen's being preserved from receiving any damage by this plague. God
has the directing of the pregnant clouds, and causes it to rain or hail
on one city and not on another, either in mercy or in judgment.
II. What a consternation it put Pharaoh in. See what effect it had upon
him, 1. He humbled himself to Moses in the language of a penitent, v.
27, 28. No man could have spoken better. He owns himself on the wrong
side in his contest with the God of the Hebrews: "I have sinned in
standing it out so long." He owns the equity of God's proceedings
against him: The Lord is righteous, and must be justified when he
speaks, though he speak in thunder and lightning. He condemns himself
and his land: "I and my people are wicked, and deserve what is brought
upon us." He begs the prayers of Moses: "Entreat the Lord for me, that
this direful plague may be removed." And, lastly, he promises to yield
up his prisoners: I will let you go. What could one desire more? And
yet his heart was hardened all this while. Note, The terror of the rod
often extorts penitent acknowledgments from those who have no penitent
affections; under the surprise and smart of affliction, they start up,
and say that which is pertinent enough, not because they are deeply
affected, but because they know that they should be and that it is meet
to be said. 2. Moses, hereupon, becomes an intercessor for him with
God. Though he had all the reason in the world to think that he would
immediately repent of his repentance, and told him so (v. 30), yet he
promises to be this friend in the court of heaven. Note, Even those
whom we have little hopes of, yet we should continue to pray for, and
to admonish, 1 Sam. xii. 23. Observe, (1.) The place Moses chose for
his intercession. He went out of the city (v. 33), not only for privacy
in his communion with God, but to show that he durst venture abroad
into the field, notwithstanding the hail and lightning which kept
Pharaoh and his servants withindoors, knowing that every hail-stone had
its direction from his God, who meant him no hurt. Note, Peace with God
makes men thunderproof, for thunder is the voice of their Father. (2.)
The gesture: He spread abroad his hands unto the Lord--an outward
expression of earnest desire and humble expectation. Those that come to
God for mercy must stand ready to receive it. (3.) The end Moses aimed
at in interceding for him: That thou mayest know, and be convinced,
that the earth is the Lord's (v. 29), that is, that God has a sovereign
dominion over all the creatures, that they all are ruled by him, and
therefore that thou oughtest to be so. See what various methods God
uses to bring men to their proper senses. Judgments are sent, judgments
removed, and all for the same end, to make men know that he Lord
reigns. (4.) The success of it. [1.] He prevailed with God, v. 33. But,
[2.] He could not prevail with Pharaoh: He sinned yet more, and
hardened his heart, v. 34, 35. The prayer of Moses opened and shut
heaven, like Elias's (Jam. v. 17, 18), and such is the power of God's
two witnesses (Rev. xi. 6); yet neither Moses nor Elias, nor those two
witnesses, could subdue the hard hearts of men. Pharaoh was frightened
into a compliance by the judgment, but, when it was over, his
convictions vanished, and his fair promises were forgotten. Note,
Little credit is to be given to confessions upon the rack. Note also,
Those that are not bettered by judgments and mercies are commonly made
worse.
__________________________________________________________________
E X O D U S
CHAP. X.
The eighth and ninth of the plagues of Egypt, that of locusts and that
of darkness, are recorded in this chapter. I. Concerning the plague of
locusts, 1. God instructs Moses in the meaning of these amazing
dispensations of his providence, ver. 1, 2. 2. He threatens the
locusts, ver. 3-6. 3. Pharaoh, at the persuasion of his servants, is
willing to treat again with Moses (ver. 7-9), but they cannot agree,
ver. 10, 11. 4. The locusts come, ver. 12-15. 5. Pharaoh cries
Peccavi--I have offended (ver. 16, 17), whereupon Moses prays for the
removal of the plague, and it is done; but Pharaoh's heart is still
hardened, ver. 18-20. II. Concerning the plague of darkness, 1. It is
inflicted, ver. 21-23. 2. Pharaoh again treats with Moses about a
surrender, but the treaty breaks off in a heat, ver. 26, &c.
The Plagues of Egypt. (b. c. 1491.)
1 And the Lord said unto Moses, Go in unto Pharaoh: for I have hardened
his heart, and the heart of his servants, that I might show these my
signs before him: 2 And that thou mayest tell in the ears of thy son,
and of thy son's son, what things I have wrought in Egypt, and my signs
which I have done among them; that ye may know how that I am the Lord.
3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus
saith the Lord God of the Hebrews, How long wilt thou refuse to humble
thyself before me? let my people go, that they may serve me. 4 Else,
if thou refuse to let my people go, behold, to morrow will I bring the
locusts into thy coast: 5 And they shall cover the face of the earth,
that one cannot be able to see the earth: and they shall eat the
residue of that which is escaped, which remaineth unto you from the
hail, and shall eat every tree which groweth for you out of the field:
6 And they shall fill thy houses, and the houses of all thy servants,
and the houses of all the Egyptians; which neither thy fathers, nor thy
fathers' fathers have seen, since the day that they were upon the earth
unto this day. And he turned himself, and went out from Pharaoh. 7
And Pharaoh's servants said unto him, How long shall this man be a
snare unto us? let the men go, that they may serve the Lord their God:
knowest thou not yet that Egypt is destroyed? 8 And Moses and Aaron
were brought again unto Pharaoh: and he said unto them, Go, serve the
Lord your God: but who are they that shall go? 9 And Moses said, We
will go with our young and with our old, with our sons and with our
daughters, with our flocks and with our herds will we go; for we must
hold a feast unto the Lord. 10 And he said unto them, Let the Lord be
so with you, as I will let you go, and your little ones: look to it;
for evil is before you. 11 Not so: go now ye that are men, and serve
the Lord; for that ye did desire. And they were driven out from
Pharaoh's presence.
Here, I. Moses is instructed. We may well suppose that he, for his
part, was much astonished both at Pharaoh's obstinacy and at God's
severity, and could not but be compassionately concerned for the
desolations of Egypt, and at a loss to conceive what this contest would
come to at last. Now here God tells him what he designed, not only
Israel's release, but the magnifying of his own name: That thou mayest
tell in thy writings, which shall continue to the world's end, what I
have wrought in Egypt, v. 1, 2. The ten plagues of Egypt must be
inflicted, that they may be recorded for the generations to come as
undeniable proofs, 1. Of God's overruling power in the kingdom of
nature, his dominion over all the creatures, and his authority to use
them either as servants to his justice or sufferers by it, according to
the counsel of his will. 2. Of God's victorious power over the kingdom
of Satan, to restrain the malice and chastise the insolence of his and
his church's enemies. These plagues are standing monuments of the
greatness of God, the happiness of the church, and the sinfulness of
sin, and standing monitors to the children of men in all ages not to
provoke the Lord to jealousy nor to strive with their Maker. The
benefit of these instructions to the world sufficiently balances the
expense.
II. Pharaoh is reproved (v. 3): Thus saith the Lord God of the poor,
despised, persecuted, Hebrews, How long wilt thou refuse to humble
thyself before me? Note, It is justly expected from the greatest of men
that they humble themselves before the great God, and it is at their
peril if they refuse to do it. This has more than once been God's
quarrel with princes. Belshazzar did not humble his heart, Dan. v. 22.
Zedekiah humbled not himself before Jeremiah, 2 Chron. xxxvi. 12. Those
that will not humble themselves God will humble. Pharaoh had sometimes
pretended to humble himself, but no account was made of it, because he
was neither sincere nor constant in it.
III. The plague of locusts is threatened, v. 4-6. The hail had broken
down the fruits of the earth, but these locusts should come and devour
them: and not only so, but they should fill their houses, whereas the
former inroads of these insects had been confined to their lands. This
should be much worse than all the calamities of that king which had
ever been known. Moses, when he had delivered his message, not
expecting any better answer than he had formerly, turned himself and
went out from Pharaoh, v. 6. Thus Christ appointed his disciples to
depart from those who would not receive them, and to shake off the dust
of their feet for a testimony against them; and ruin is not far off
from those who are thus justly abandoned by the Lord's messengers, 1
Sam. xv. 27, &c.
IV. Pharaoh's attendants, his ministers of state, or privy-counsellors,
interpose, to persuade him to come to some terms with Moses, v. 7.
They, as in duty bound, represent to him the deplorable condition of
the kingdom (Egypt is destroyed), and advise him by all means to
release his prisoners (Let the men go); for Moses, they found, would be
a snare to them till it was done, and it were better to consent at
first than to be compelled at last. The Israelites had become a
burdensome stone to the Egyptians, and now, at length, the princes of
Egypt were willing to be rid of them, Zech. xii. 3. Note, It is a thing
to be regretted (and prevented, if possible) that a whole nation should
be ruined for the pride and obstinacy of its princes, Salus populi
suprema lex--To consult the welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in
which Pharaoh consents for the Israelites to go into the wilderness to
do sacrifice; but the matter in dispute was who should go, v. 8. 1.
Moses insists that they should take their whole families, and all their
effects, along with them, v. 9. Note, Those that serve God must serve
him with all they have. Moses pleads, "We must hold a feast, therefore
we must have our families to feast with, and our flocks and herds to
feast upon, to the honour of God." 2. Pharaoh will by no means grant
this: he will allow the men to go, pretending that this was all they
desired, though this matter was never yet mentioned in any of the
former treaties; but, for the little ones, he resolves to keep them as
hostages, to oblige them to return, v. 10, 11. In a great passion he
curses them, and threatens that, if they offer to remove their little
ones, they will do it at their peril. Note, Satan does all he can to
hinder those that serve God themselves from bringing their children in
to serve him. He is a sworn enemy to early piety, knowing how
destructive it is to the interests of his kingdom; whatever would
hinder us from engaging our children to the utmost in God's service, we
have reason to suspect the hand of Satan in it. 3. The treaty,
hereupon, breaks off abruptly; those that before went out from
Pharaoh's presence (v. 6) were now driven out. Those will quickly hear
their doom that cannot bear to hear their duty. See 2 Chron. xxv. 16.
Quos Deus destruet eos dementat--Whom God intends to destroy he
delivers up to infatuation. Never was man so infatuated to his own ruin
as Pharaoh was.
12 And the Lord said unto Moses, Stretch out thine hand over the land
of Egypt for the locusts, that they may come up upon the land of Egypt,
and eat every herb of the land, even all that the hail hath left. 13
And Moses stretched forth his rod over the land of Egypt, and the Lord
brought an east wind upon the land all that day, and all that night;
and when it was morning, the east wind brought the locusts. 14 And
the locusts went up over all the land of Egypt, and rested in all the
coasts of Egypt: very grievous were they; before them there were no
such locusts as they, neither after them shall be such. 15 For they
covered the face of the whole earth, so that the land was darkened; and
they did eat every herb of the land, and all the fruit of the trees
which the hail had left: and there remained not any green thing in the
trees, or in the herbs of the field, through all the land of Egypt.
16 Then Pharaoh called for Moses and Aaron in haste; and he said, I
have sinned against the Lord your God, and against you. 17 Now
therefore forgive, I pray thee, my sin only this once, and intreat the
Lord your God, that he may take away from me this death only. 18 And
he went out from Pharaoh, and intreated the Lord. 19 And the Lord
turned a mighty strong west wind, which took away the locusts, and cast
them into the Red sea; there remained not one locust in all the coasts
of Egypt. 20 But the Lord hardened Pharaoh's heart, so that he would
not let the children of Israel go.
Here is, I. The invasion of the land by the locusts--God's great army,
Joel ii. 11. God bids Moses stretch out his hand (v. 12), to beckon
them, as it were (for they came at a call), and he stretched forth his
rod, v. 13. Compare ch. ix. 22, 23. Moses ascribes it to the stretching
out, not of his own hand, but the rod of God, the instituted sign of
God's presence with him. The locusts obey the summons, and fly upon the
wings of the wind, the east wind, and caterpillars without number, as
we are told, Ps. cv. 34, 35. A formidable army of horse and foot might
more easily have been resisted than this host of insects. Who then is
able to stand before the great God?
II. The desolations they made in it (v. 15): They covered the face of
the earth, and ate up the fruit of it. The earth God has given to the
children of men; yet, when God pleases, he can disturb their possession
and send locusts and caterpillars to force them out. Herbs grow for the
service of man; yet, when God pleases, those contemptible insects shall
not only be fellow-commoners with him, but shall plunder him, and eat
the bread out of his mouth. Let our labour be, not for the habitation
and meat which thus lie exposed, but for those which endure to eternal
life, which cannot be thus invaded, nor thus corrupted.
III. Pharaoh's admission, hereupon, v. 16, 17. He had driven Moses and
Aaron from him (v. 11), telling them (it is likely) he would have no
more to do with them. But now he calls for them again in all haste, and
makes court to them with as much respect as before he had dismissed
them with disdain. Note, The day will come when those who set at nought
their counsellors, and despise all their reproofs, will be glad to make
an interest in them and engage them to intercede on their behalf. The
foolish virgins court the wise to give them of their oil; and see Ps.
cxli. 6. 1. Pharaoh confesses his fault: I have sinned against the Lord
your God, and against you. He now sees his own folly in the slights and
affronts he had put on God and his ambassadors, and seems at least, to
repent of it. When God convinces men of sin, and humbles them for it,
their contempt of God's ministers, and the word of the Lord in their
mouths, will certainly come into the account, and lie heavily upon
their consciences. Some think that when Pharaoh said, "The Lord your
God," he did in effect say, "The Lord shall not be my God." Many treat
with God as a potent enemy, whom they are willing not to be at war
with, but care not for treating with him as their rightful prince, to
whom they are willing to submit with loyal affection. True penitents
lament sin as committed against God, even their own God, to whom they
stand obliged. 2. He begs pardon, not of God, as penitents ought, but
of Moses, which was more excusable in him, because, by a special
commission, Moses was made a god to Pharaoh, and whosesoever sins he
remitted they were forgiven; when he prays, Forgive this once, he, in
effect, promises not to offend in like manner any more, yet seems loth
to express that promise, nor does he say any thing particularly of
letting the people go. Note, Counterfeit repentance commonly cheats men
with general promises and is loth to covenant against particular sins.
3. He entreats Moses and Aaron to pray for him. There are those who, in
distress, implore the help of other persons' prayers, but have no mind
to pray for themselves, showing thereby that they have no true love to
God, nor any delight in communion with him. Pharaoh desires their
prayers that this death only might be taken away, not this sin: he
deprecates the plague of locusts, not the plague of a hard heart, which
yet was much the more dangerous.
IV. The removal of the judgment, upon the prayer of Moses, v. 18, 19.
This was, 1. As great an instance of the power of God as the judgment
itself. An east wind brought the locusts, and now a west wind carried
them off. Note, Whatever point of the compass the wind is in, it is
fulfilling God's word, and turns about by his counsel. The wind bloweth
where it listeth, as it respects any control of ours; not so as it
respects the control of God: he directeth it under the whole heaven. 2.
It was as great a proof of the authority of Moses, and as firm a
ratification of his commission and his interest in that God who both
makes peace and creates evil, Isa. xlv. 7. Nay, hereby he not only
commanded the respect, but recommended himself to the good affections
of the Egyptians, inasmuch as, while the judgment came in obedience to
his summons, the removal of it was in answer to his prayers. He never
desired the woeful day, though he threatened it. His commission indeed
ran against Egypt, but his intercession was for it, which was a good
reason why they should love him, though they feared him. 3. It was also
as strong an argument for their repentance as the judgment itself; for
by this it appeared that God is ready to forgive, and swift to show
mercy. If he turn away a particular judgment, as he did often from
Pharaoh, or defer it, as in Ahab's case, upon the profession of
repentance and the outward tokens of humiliation, what will he do if we
be sincere, and how welcome will true penitents be to him! O that this
goodness of God might lead us to repentance!
V. Pharaoh's return to his impious resolution again not to let the
people go (v. 20), through the righteous hand of God upon him,
hardening his heart, and confirming him in his obstinacy. Note, Those
that have often baffled their convictions, and stood it out against
them, forfeit the benefit of them, and are justly given up to those
lusts of their own hearts which (how strong soever their convictions)
prove too strong for them.
21 And the Lord said unto Moses, Stretch out thine hand toward heaven,
that there may be darkness over the land of Egypt, even darkness which
may be felt. 22 And Moses stretched forth his hand toward heaven; and
there was a thick darkness in all the land of Egypt three days: 23
They saw not one another, neither rose any from his place for three
days: but all the children of Israel had light in their dwellings. 24
And Pharaoh called unto Moses, and said, Go ye, serve the Lord; only
let your flocks and your herds be stayed: let your little ones also go
with you. 25 And Moses said, Thou must give us also sacrifices and
burnt offerings, that we may sacrifice unto the Lord our God. 26 Our
cattle also shall go with us; there shall not an hoof be left behind;
for thereof must we take to serve the Lord our God; and we know not
with what we must serve the Lord, until we come thither. 27 But the
Lord hardened Pharaoh's heart, and he would not let them go. 28 And
Pharaoh said unto him, Get thee from me, take heed to thyself, see my
face no more; for in that day thou seest my face thou shalt die. 29
And Moses said, Thou hast spoken well, I will see thy face again no
more.
Here is, I. The plague of darkness brought upon Egypt, and a most
dreadful plague it was, and therefore is put first of the ten in Ps.
cv. 28, though it was one of the last; and in the destruction of the
spiritual Egypt it is produced by the fifth vial, which is poured out
upon the seat of the beast, Rev. xvi. 10. His kingdom was full of
darkness. Observe particularly concerning this plague, 1. That it was a
total darkness. We have reason to think, not only that the lights of
heaven were clouded, but that all their fires and candles were put out
by the damps or clammy vapours which were the cause of this darkness;
for it is said (v. 23), They saw not one another. It is threatened to
the wicked (Job xviii. 5, 6) that the spark of his fire shall not shine
(even the sparks of his own kindling, as they are called, Isa. l. 11),
and that the light shall be dark in his tabernacle. Hell is utter
darkness. The light of a candle shall shine no more at all in thee,
Rev. xviii. 23. 2. That it was darkness which might be felt (v. 21),
felt in its causes by their fingers' ends (so thick were the fogs),
felt in its effects, some think, by their eyes, which were pricked with
pain, and made the more sore by their rubbing them. Great pain is
spoken of as the effect of that darkness, Rev. xvi. 10, which alludes
to this. 3. No doubt it astonished and terrified them. The cloud of
locusts, which had darkened the land (v. 15), was nothing to this. The
tradition of the Jews is that in this darkness they were terrified by
the apparitions of evil spirits, or rather by dreadful sounds and
murmurs which they made, or (which is no less frightful) by the horrors
of their own consciences; and this is the plague which some think is
intended (for, otherwise, it is not mentioned at all there) Ps.
lxxviii. 49, He poured upon them the fierceness of his anger, by
sending evil angels among them; for to those to whom the devil has been
a deceiver he will, at length, be a terror. 4. It continued three days,
six nights (says bishop Hall) in one; so long they were imprisoned by
those chains of darkness, and the most lightsome palaces were perfect
dungeons. No man rose from his place, v. 23. They were all confined to
their houses; and such a terror seized them that few of them had the
courage to go from the chair to the bed, or from the bed to the chair.
Thus were they silent in darkness, 1 Sam. ii. 9. Now Pharaoh had time
to consider, if he would have improved it. Spiritual darkness is
spiritual bondage; while Satan blinds men's eyes that they see not, he
binds them hands and feet that they work not for God, nor move towards
heaven. They sit in darkness. 5. It was a righteous thing with God thus
to punish them. Pharaoh and his people had rebelled against the light
of God's word, which Moses spoke to them; justly therefore are they
punished with darkness, for they loved it and chose it rather. The
blindness of their minds brings upon them this darkness of the air.
Never was mind so blinded as Pharaoh's, never was air so darkened as
Egypt's. The Egyptians by their cruelty would have extinguished the
lamp of Israel, and quenched their coal; justly therefore does God put
out their lights. Compare it with the punishment of the Sodomites, Gen.
xix. 11. Let us dread the consequences of sin; if three days' darkness
was so dreadful, what will everlasting darkness be? 6. The children of
Israel, at the same time, had light in their dwellings (v. 23), not
only in the land of Goshen, where most of them dwelt, but in the
habitations of those who were dispersed among the Egyptians: for that
some of them were thus dispersed appears from the distinction
afterwards appointed to be put on their door-posts, ch. xii. 7. This is
an instance, (1.) Of the power of God above the ordinary power of
nature. We must not think that we share in common mercies as a matter
of course, and therefore that we owe no thanks to God for them; he
could distinguish, and withhold that from us which he grants to other.
He does indeed ordinarily make his sun to shine on the just and unjust;
but he could make a difference, and we must own ourselves indebted to
his mercy that he does not. (2.) Of the particular favour he bears to
his people: they walk in the light when others wander endlessly in
thick darkness; wherever there is an Israelite indeed, though in this
dark world, there is light, there is a child of light, one for whom
light is sown, and whom the day-spring from on high visits. When God
made this difference between the Israelites and the Egyptians, who
would not have preferred the poorest cottage of an Israelite to the
finest palace of an Egyptian? There is still a real difference, though
not so discernible a one, between the house of the wicked, which is
under a curse, and the habitation of the just, which is blessed, Prov.
iii. 33. We should believe in that difference, and govern ourselves
accordingly. Upon Ps. cv. 28, He sent darkness and made it dark, and
they rebelled not against his word, some ground a conjecture that,
during these three days of darkness, the Israelites were circumcised,
in order to their celebrating the passover which was now approaching,
and that the command which authorized this was the word against which
they rebelled not; for their circumcision, when they entered Canaan, is
spoken of as a second general circumcision, Josh. v. 2. During these
three days of darkness to the Egyptians, if God had so pleased, the
Israelites, by the light which they had, might have made their escape,
and without asking leave of Pharaoh; but God would bring them out with
a high hand, and not by stealth, nor in haste, Isa. lii. 12.
II. Here is the impression made upon Pharaoh by this plague, much like
that of the foregoing plagues. 1. It awakened him so far that he
renewed the treaty with Moses and Aaron, and now, at length, consented
that they should take their little ones with them, only he would have
their cattle left in pawn, v. 24. It is common for sinners thus to
bargain with God Almighty. Some sins they will leave, but not all; they
will leave their sins for a time, but they will not bid them a final
farewell; they will allow him some share in their hearts, but the world
and the flesh must share with him: thus they mock God, but they deceive
themselves. Moses resolves not to abate in his terms: Our cattle shall
go with us, v. 26. Note, The terms of reconciliation are so fixed that
though men dispute them ever so long they cannot possibly alter them,
nor bring them lower. We must come up to the demands of God's will, for
we cannot expect he should condescend to the provisos of our lusts.
God's messengers must always be bound up by that rule (Jer. xv. 19),
Let them return unto thee, but return not thou unto them. Moses gives a
very good reason why they must take their cattle with them; they must
go to do sacrifice, and therefore they must take wherewithal. What
numbers and kinds of sacrifices would be required they did not yet
know, and therefore they must take all they had. Note, With ourselves,
and our children, we must devote all our worldly possessions to the
service of God, because we know not what use God will make of what we
have, nor in what way we may be called upon to honour God with it. 2.
Yet it exasperated him so far that, when he might not make his own
terms, he broke off the conference abruptly, and took up a resolution
to treat no more. Wrath now came upon him to the utmost, and he became
outrageous beyond all bounds, v. 28. Moses is dismissed in anger,
forbidden the court upon pain of death, forbidden so much as to meet
Pharaoh any more, as he had been used to do, by the river's side: In
that day thou seest my face, thou shalt die. Prodigious madness! Had he
not found that Moses could plague him without seeing his face? Or had
he forgotten how often he had sent for Moses as his physician to heal
him and ease him of his plagues? and must he now be bidden to come near
him no more? Impotent malice! To threaten him with death who was armed
with such a power, and at whose mercy he had so often laid himself.
What will not hardness of heart and contempt of God's word and
commandments bring men to? Moses takes him at his word (v. 29): I will
see thy face no more, that is, "after this time;" for this conference
did not break off till ch. xi. 8, when Moses went out in a great anger,
and told Pharaoh how soon he would change his mind, and his proud
spirit would come down, which was fulfilled (ch. xii. 31), when Pharaoh
became a humble supplicant to Moses to depart. So that, after this
interview, Moses came no more, till he was sent for. Note, When men
drive God's word from them he justly permits their delusions, and
answers them according to the multitude of their idols. When the
Gadarenes desired Christ to depart, he presently left them.
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E X O D U S
CHAP. XI.
Pharaoh had told Moses to get out of his presence (ch. x. 28), and
Moses had promised this should be the last time he would trouble him,
yet he resolves to say out what he had to say, before he left him;
accordingly, we have in this chapter, I. The instructions God had given
to Moses, which he was now to pursue (ver. 1, 2), together with the
interest Israel and Moses had in the esteem of the Egyptians, ver. 3.
II. The last message Moses delivered to Pharaoh, concerning the death
of the firstborn, ver. 4-8. III. A repetition of the prediction of
Pharaoh's hardening his heart, (ver. 9), and the event answering to it,
ver. 10.
The Plagues of Egypt. (b. c. 1491.)
1 And the Lord said unto Moses, Yet will I bring one plague more upon
Pharaoh, and upon Egypt; afterwards he will let you go hence: when he
shall let you go, he shall surely thrust you out hence altogether. 2
Speak now in the ears of the people, and let every man borrow of his
neighbour, and every woman of her neighbour, jewels of silver, and
jewels of gold. 3 And the Lord gave the people favour in the sight of
the Egyptians. Moreover the man Moses was very great in the land of
Egypt, in the sight of Pharaoh's servants, and in the sight of the
people.
Here is, I. The high favour Moses and Israel were in with God. 1. Moses
was a favourite of Heaven, for God will not hide from him the thing he
will do. God not only makes him his messenger to deliver his errands,
but communicates to him his purpose (as the man of his counsel) that he
would bring one plague more, and but one, upon Pharaoh, by which he
would complete the deliverance of Israel, v. 1. Moses longed to see an
end of this dreadful work, to see Egypt no more plagued and Israel no
more oppressed: "Well," says God, "now it is near an end; the warfare
shall shortly be accomplished, the point gained; Pharaoh shall be
forced to own himself conquered, and to give up the cause." After all
the rest of the plagues, God says, I will bring one more. Thus, after
all the judgments executed upon sinners in this world, still there is
one more reserved to be brought on them in the other world, which will
completely humble those whom nothing else would humble. 2. The
Israelites were favourites of Heaven; for God himself espouses their
injured cause, and takes care to see them paid for all their pains in
serving the Egyptians. This was the last day of their servitude; they
were about to go away, and their masters, who had abused them in their
work, would not have defrauded them of their wages, and have sent them
away empty; while the poor Israelites were so fond of liberty that they
would be satisfied with that, without pay, and would rejoice to get
that upon any terms: but he that executeth righteousness and judgment
for the oppressed provided that the labourers should not lose their
hire, and ordered them to demand it now at their departure (v. 2), in
jewels of silver and jewels of gold, to prepare for which God, by the
plagues, had now made the Egyptians as willing to part with them upon
any terms as, before, the Egyptians, by their severities, had made them
willing to go upon any terms. Though the patient Israelites were
content to lose their wages, yet God would not let them go without
them. Note, One way or other, God will give redress to the injured, who
in a humble silence commit their cause to him; and he will see to it
that none be losers at last by their patient suffering any more than by
their services.
II. The high favour Moses and Israel were in with the Egyptians, v. 3.
1. Even the people that has been hated and despised now came to be
respected; the wonders wrought on their behalf put an honour upon them
and made them considerable. How great do they become for whom God thus
fights! Thus the Lord gave them favour in the sight of the Egyptians,
by making it appear how much he favoured them: he also changed the
spirit of the Egyptians towards them, and made them to be pitied of
their oppressors, Ps. cvi. 46. 2. The man Moses was very great. How
could it be otherwise when they saw what power he was clothed with, and
what wonders were wrought by his hand? Thus the apostles, though
otherwise despicable men, came to be magnified, Acts v. 13. Those that
honour God he will honour; and with respect to those that approve
themselves faithful to him, how meanly soever they may pass through
this world, there is a day coming when they will look great, very
great, in the eyes of all the world, even theirs who now look upon them
with the utmost contempt. Observe, Though Pharaoh hated Moses, there
were those of Pharaoh's servants that respected him. Thus in Caesar's
household, even Nero's, there were some that had an esteem for blessed
Paul, Phil. i. 13.
4 And Moses said, Thus saith the Lord, About midnight will I go out
into the midst of Egypt: 5 And all the firstborn in the land of Egypt
shall die, from the firstborn of Pharaoh that sitteth upon his throne,
even unto the firstborn of the maidservant that is behind the mill; and
all the firstborn of beasts. 6 And there shall be a great cry
throughout all the land of Egypt, such as there was none like it, nor
shall be like it any more. 7 But against any of the children of
Israel shall not a dog move his tongue, against man or beast: that ye
may know how that the Lord doth put a difference between the Egyptians
and Israel. 8 And all these thy servants shall come down unto me, and
bow down themselves unto me, saying, Get thee out, and all the people
that follow thee: and after that I will go out. And he went out from
Pharaoh in a great anger. 9 And the Lord said unto Moses, Pharaoh
shall not hearken unto you; that my wonders may be multiplied in the
land of Egypt. 10 And Moses and Aaron did all these wonders before
Pharaoh: and the Lord hardened Pharaoh's heart, so that he would not
let the children of Israel go out of his land.
Warning is here given to Pharaoh of the last and conquering plague
which was now to be inflicted. This was the death of all the first-born
in Egypt at once, which had been first threatened (ch. iv. 23, I will
slay thy son, thy first-born), but is last executed; less judgments
were tried, which, if they had done the work would have prevented this.
See how slow God is to wrath, and how willing to be met with in the way
of his judgments, and to have his anger turned away, and particularly
how precious the lives of men are in his eyes: if the death of their
cattle had humbled and reformed them, their children would have been
spared; but, if men will not improve the gradual advances of divine
judgments, they must thank themselves if they find, in the issue, that
the worst was reserved for the last. 1. The plague itself is here
particularly foretold, v. 4-6. The time is fixed--about midnight, the
very next midnight, the dead time of the night; when they were all
asleep, all their first-born should sleep the sleep of death, not
silently and insensibly, so as not to be discovered till morning, but
so as to rouse the families at midnight to stand by and see them die.
The extent of this plague is described, v. 5. The prince that was to
succeed in the throne was not too high to be reached by it, nor were
the slaves at the mill too low to be taken notice of. Moses and Aaron
were not ordered to summon this plague; no I will go out, saith the
Lord, v. 4. It is a fearful thing to fall into the hands of the living
God; what is hell but this? 2. The special protection which the
children of Israel should be under, and the manifest difference that
should be put between them and the Egyptians. While angels drew their
swords against the Egyptians, there should not so much as a dog bark at
any of the children of Israel, v. 7. An earnest was hereby given of the
difference which shall be put in the great day between God's people and
his enemies: did men know what a difference God puts, and will put to
eternity, between those that serve him and those that serve him not,
religion would not seem to them such an indifferent thing as they make
it, nor would they act in it with so much indifference as they do. 3.
The humble submission which Pharaoh's servants should make to Moses,
and how submissively they should request him to go (v. 8): They shall
come down, and bow themselves. Note, The proud enemies of God and his
Israel shall be made to fall under at last (Rev. iii. 9), and shall be
found liars to them, Deut. xxxiii. 29. When Moses had thus delivered
his message, it is said, He went out from Pharaoh in a great anger,
though he was the meekest of all the men of the earth. Probably he
expected that the very threatening of the death of the firstborn would
have induced Pharaoh to comply, especially as Pharaoh had complied so
far already, and had seen how exactly all Moses's predictions hitherto
were fulfilled. But it had not that effect; his proud heart would not
yield, no, not to save all the firstborn of his kingdom: no marvel that
men are not deterred from vicious courses by the prospects given them
of eternal misery in the other world, when the imminent peril they run
of the loss of all that is dear to them in this world will not frighten
them. Moses, hereupon, was provoked to a holy indignation, being
grieved (as our Saviour afterwards) for the hardness of his heart, Mark
iii. 5. Note, It is a great vexation to the spirits of good ministers
to see people deaf to all the fair warnings given them, and running
headlong upon ruin, notwithstanding all the kind methods taken to
prevent it. Thus Ezekiel went in the bitterness of his spirit (Ezek.
iii. 14), because God had told him that the house of Israel would not
hearken to him, v. 7. To be angry at nothing but sin is the way not to
sin in anger. Moses, having thus adverted to the disturbance which
Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice
God had given him of this (v. 9): The Lord said unto Moses, Pharaoh
shall not hearken to you. The scripture has foretold the incredulity of
those who should hear the gospel, that it might not be a surprise nor
stumbling-block to us, John xii. 37, 38; Rom. x. 16. Let us think never
the worse of the gospel of Christ for the slights men generally put
upon it, for we were told before what cold entertainment it would meet
with. (2.) He recapitulates all he had said before to this purport (v.
10), that Moses did all these wonders, as they are here related, before
Pharaoh (he himself was an eye-witness of them), and yet he could not
prevail, which was a certain sign that God himself had, in a way of
righteous judgment, hardened his heart. Thus the Jews' rejection of the
gospel of Christ was so gross an absurdity that it might easily be
inferred from it that God had given them the spirit of slumber, Rom.
xi. 8.
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E X O D U S
CHAP. XII.
This chapter gives an account of one of the most memorable ordinances,
and one of the most memorable providences, of all that are recorded in
the Old Testament. I. Not one of all the ordinances of the Jewish
church was more eminent than that of the passover, nor is any one more
frequently mentioned in the New Testament; and we have here an account
of the institution to it. The ordinance consisted of three parts:--1.
The killing and eating of the paschal lamb, ver. 1-6, 8-11. 2. The
sprinkling of the blood upon the door-posts, spoken of as a distinct
thing (Heb. xi. 28), and peculiar to this first passover (ver. 7), with
the reason for it, ver. 13. 3. The feast of unleavened bread for seven
days following; this points rather at what was to be done afterwards,
in the observance of this ordinance, ver. 14-20. This institution is
communicated to the people, and they are instructed in the observance,
(1.) Of this first passover, ver. 21-23. (2.) Of the after passovers,
ver. 24-27. And the Israelites' obedience to these orders, ver. 28. II.
Not one of all the providences of God concerning the Jewish church was
more illustrious, or is more frequently mentioned, than the deliverance
of the children of Israel out of Egypt. 1. The firstborn of the
Egyptians are slain, ver. 29, 30. 2. Orders are given immediately for
their discharge, ver. 31-33. 3. They begin their march. (1.) Loaded
with their own effects, ver. 34. (2.) Enriched with the spoils of
Egypt, ver. 35, 36. (3.) Attended with a mixed multitude, ver. 37, 38.
(4.) Put to their shifts for present supply, ver. 39. The event is
dated, ver. 40-42. Lastly, A recapitulation in the close, [1.] Of this
memorable ordinance, with some additions, ver. 43-49. [2.] Of this
memorable providence, ver. 50, 51.
The Appointment of the Passover; the Feast of Unleavened Bread. (b. c. 1491.)
1 And the Lord spake unto Moses and Aaron in the land of Egypt, saying,
2 This month shall be unto you the beginning of months: it shall be
the first month of the year to you. 3 Speak ye unto all the
congregation of Israel, saying, In the tenth day of this month they
shall take to them every man a lamb, according to the house of their
fathers, a lamb for an house: 4 And if the household be too little
for the lamb, let him and his neighbour next unto his house take it
according to the number of the souls; every man according to his eating
shall make your count for the lamb. 5 Your lamb shall be without
blemish, a male of the first year: ye shall take it out from the sheep,
or from the goats: 6 And ye shall keep it up until the fourteenth day
of the same month: and the whole assembly of the congregation of Israel
shall kill it in the evening. 7 And they shall take of the blood, and
strike it on the two side posts and on the upper door post of the
houses, wherein they shall eat it. 8 And they shall eat the flesh in
that night, roast with fire, and unleavened bread; and with bitter
herbs they shall eat it. 9 Eat not of it raw, nor sodden at all with
water, but roast with fire; his head with his legs, and with the
purtenance thereof. 10 And ye shall let nothing of it remain until
the morning; and that which remaineth of it until the morning ye shall
burn with fire. 11 And thus shall ye eat it; with your loins girded,
your shoes on your feet, and your staff in your hand; and ye shall eat
it in haste: it is the Lord's passover. 12 For I will pass through
the land of Egypt this night, and will smite all the firstborn in the
land of Egypt, both man and beast; and against all the gods of Egypt I
will execute judgment: I am the Lord. 13 And the blood shall be to
you for a token upon the houses where ye are: and when I see the blood,
I will pass over you, and the plague shall not be upon you to destroy
you, when I smite the land of Egypt. 14 And this day shall be unto
you for a memorial; and ye shall keep it a feast to the Lord throughout
your generations; ye shall keep it a feast by an ordinance for ever.
15 Seven days shall ye eat unleavened bread; even the first day ye
shall put away leaven out of your houses: for whosoever eateth leavened
bread from the first day until the seventh day, that soul shall be cut
off from Israel. 16 And in the first day there shall be an holy
convocation, and in the seventh day there shall be an holy convocation
to you; no manner of work shall be done in them, save that which every
man must eat, that only may be done of you. 17 And ye shall observe
the feast of unleavened bread; for in this selfsame day have I brought
your armies out of the land of Egypt: therefore shall ye observe this
day in your generations by an ordinance for ever. 18 In the first
month, on the fourteenth day of the month at even, ye shall eat
unleavened bread, until the one and twentieth day of the month at even.
19 Seven days shall there be no leaven found in your houses: for
whosoever eateth that which is leavened, even that soul shall be cut
off from the congregation of Israel, whether he be a stranger, or born
in the land. 20 Ye shall eat nothing leavened; in all your
habitations shall ye eat unleavened bread.
Moses and Aaron here receive of the Lord what they were afterwards to
deliver to the people concerning the ordinance of the passover, to
which is prefixed an order for a new style to be observed in their
months (v. 1, 2): This shall be to you the beginning of months. They
had hitherto begun their year from the middle of September, but
henceforward they were to begin it from the middle of March, at least
in all their ecclesiastical computations. Note, It is good to begin the
day, and begin the year, and especially to begin our lives, with God.
This new calculation began the year with the spring, which reneweth the
face of the earth, and was used as a figure of the coming of Christ,
Cant. ii. 11, 12. We may suppose that, while Moses was bringing the ten
plagues upon the Egyptians, he was directing the Israelites to prepare
for their departure at an hour's warning. Probably he had by degrees
brought them near together from their dispersions, for they are here
called the congregation of Israel (v. 3), and to them as a congregation
orders are here sent. Their amazement and hurry, it is easy to suppose,
were great; yet now they must apply themselves to the observance of a
sacred rite, to the honour of God. Note, When our heads are fullest of
care, and our hands of business, yet we must not forget our religion,
nor suffer ourselves to be indisposed for acts of devotion.
I. God appointed that on the night wherein they were to go out of Egypt
they should, in each of their families, kill a lamb, or that two or
three families, if they were small, should join for a lamb. The lamb
was to be got ready four days before and that afternoon they were to
kill it (v. 6) as a sacrifice; not strictly, for it was not offered
upon the altar, but as a religious ceremony, acknowledging God's
goodness to them, not only in preserving them from, but in delivering
them by, the plagues inflicted on the Egyptians. See the antiquity of
family-religion; and see the convenience of the joining of small
families together for religious worship, that it may be made the more
solemn.
II. The lamb so slain they were to eat, roasted (we may suppose, in its
several quarters), with unleavened bread and bitter herbs, because they
were to eat it in haste (v. 11), and to leave none of it until the
morning; for God would have them to depend upon him for their daily
bread, and not to take thought for the morrow. He that led them would
feed them.
III. Before they ate the flesh of the lamb, they were to sprinkle the
blood upon the doorposts, v. 7. By this their houses were to be
distinguished from the houses of the Egyptians, and so their first-born
secured from the sword of the destroying angel, v. 12, 13. Dreadful
work was to be made this night in Egypt; all the first-born both of man
and beast were to be slain, and judgment executed upon the gods of
Egypt. Moses does not mention the fulfillment, in this chapter, yet he
speaks of it Num. xxxiii. 4. It is very probable that the idols which
the Egyptians worshipped were destroyed, those of metal melted, those
of wood consumed, and those of stone broken to pieces, whence Jethro
infers (ch. xviii. 11), The Lord is greater than all gods. The same
angel that destroyed their first-born demolished their idols, which
were no less dear to them. For the protection of Israel from this
plague they were ordered to sprinkle the blood of the lamb upon the
door-posts, their doing which would be accepted as an instance of their
faith in the divine warnings and their obedience to the divine
precepts. Note, 1. If in times of common calamity God will secure his
own people, and set a mark upon them; they shall be hidden either in
heaven or under heaven, preserved either from the stroke of judgments
or at least from the sting of them. 2. The blood of sprinkling is the
saint's security in times of common calamity; it is this that marks
them for God, pacifies conscience, and gives them boldness of access to
the throne of grace, and so becomes a wall of protection round them and
a wall of partition between them and the children of this world.
IV. This was to be annually observed as a feast of the Lord in their
generations, to which the feast of unleavened bread was annexed, during
which, for seven days, they were to eat no bread but what was
unleavened, in remembrance of their being confined to such bread, of
necessity, for many days after they came out of Egypt, v. 14-20. The
appointment is inculcated for their better direction, and that they
might not mistake concerning it, and to awaken those who perhaps in
Egypt had grown generally very stupid and careless in the matters of
religion to a diligent observance of the institution. Now, without
doubt, there was much of the gospel in this ordinance; it is often
referred to in the New Testament, and, in it, to us is the gospel
preached, and not to them only, who could not stedfastly look to the
end of these things, Heb. iv. 2; 2 Cor. iii. 13.
1. The paschal lamb was typical. Christ is our Passover, 1 Cor. v. 7.
(1.) It was to be a lamb; and Christ is the Lamb of God (John i. 29),
often in the Revelation called the Lamb, meek and innocent as a lamb,
dumb before the shearers, before the butchers. (2.) It was to be a male
of the first year (v. 5), in its prime; Christ offered up himself in
the midst of his days, not in infancy with the babes of Bethlehem. It
denotes the strength and sufficiency of the Lord Jesus, on whom our
help was laid. (3.) It was to be without blemish (v. 5), denoting the
purity of the Lord Jesus, a Lamb without spot, 1 Pet. i. 19. The judge
that condemned him (as if his trial were only like the scrutiny that
was made concerning the sacrifices, whether they were without blemish
or no) pronounced him innocent. (4.) It was to be set apart four days
before (v. 3, 6), denoting the designation of the Lord Jesus to be a
Saviour, both in the purpose and in the promise. It is very observable
that as Christ was crucified at the passover, so he solemnly entered
into Jerusalem four days before, the very day that the paschal lamb was
set apart. (5.) It was to be slain, and roasted with fire (v. 6-9),
denoting the exquisite sufferings of the Lord Jesus, even unto death,
the death of the cross. The wrath of God is as fire, and Christ was
made a curse for us. (6.) It was to be killed by the whole congregation
between the two evenings, that is, between three o'clock and six.
Christ suffered in the end of the world (Heb. ix. 26), by the hand of
the Jews, the whole multitude of them (Luke xxiii. 18), and for the
good of all his spiritual Israel. (7.) Not a bone of it must be broken
(v. 46), which is expressly said to be fulfilled in Christ (John xix.
33, 36), denoting the unbroken strength of the Lord Jesus.
2. The sprinkling of the blood was typical. (1.) It was not enough that
the blood of the lamb was shed, but it must be sprinkled, denoting the
application of the merits of Christ's death to our souls; we must
receive the atonement, Rom. v. 11. (2.) It was to be sprinkled with a
bunch of hyssop (v. 22) dipped in the basin. The everlasting covenant,
like the basin, in the conservatory of this blood, the benefits and
privileges purchased by it are laid up for us there; faith is the bunch
of hyssop by which we apply the promises to ourselves and the benefits
of the blood of Christ laid up in them. (3.) It was to be sprinkled
upon the door-posts, denoting the open profession we are to make of
faith in Christ, and obedience to him, as those that are not ashamed to
own our dependence upon him. The mark of the beast may be received on
the forehead or in the right hand, but the seal of the Lamb is always
in the forehead, Rev. vii. 3. There is a back-way to hell, but no
back-way to heaven; no, the only way to this is a high-way, Isa. xxxv.
8. (4.) It was to be sprinkled upon the lintel and the sideposts, but
not upon the threshold (v. 7), which cautions us to take heed of
trampling under foot the blood of the covenant, Heb. x. 29. It is
precious blood, and must be precious to us. (5.) The blood, thus
sprinkled, was a means of the preservation of the Israelites from the
destroying angel, who had nothing to do where the blood was. If the
blood of Christ be sprinkled upon our consciences, it will be our
protection from the wrath of God, the curse of the law, and the
damnation of hell, Rom. viii. 1.
3. The solemnly eating of the lamb was typical of our gospel-duty to
Christ. (1.) The paschal lamb was killed, not to be looked upon only,
but to be fed upon; so we must by faith make Christ ours, as we do that
which we eat, and we must receive spiritual strength and nourishment
from him, as from our food, and have delight and satisfaction in him,
as we have in eating and drinking when we are hungry or thirsty: see
John vi. 53-55. (2.) It was to be all eaten; those that by faith feed
upon Christ must feed upon a whole Christ; they must take Christ and
his yoke, Christ and his cross, as well as Christ and his crown. Is
Christ divided? Those hat gather much of Christ will have nothing over.
(3.) It was to be eaten immediately, not deferred till morning, v. 10.
To-day Christ is offered, and is to be accepted while it is called
to-day, before we sleep the sleep of death. (4.) It was to be eaten
with bitter herbs (v. 8), in remembrance of the bitterness of their
bondage in Egypt. We must feed upon Christ with sorrow and brokenness
of heart, in remembrance of sin; this will give an admirable relish to
the paschal lamb. Christ will be sweet to us if sin be bitter. (5.) It
was to be eaten in a departing posture (v. 11); when we feed upon
Christ by faith we must absolutely forsake the rule and dominion of
sin, shake off Pharaoh's yoke; and we must sit loose to the world, and
every thing in it, forsake all for Christ, and reckon it no bad
bargain, Heb. xiii. 13, 14.
4. The feast of unleavened bread was typical of the Christian life, 1
Cor. v. 7, 8. Having received Christ Jesus the Lord, (1.) We must keep
a feast in holy joy, continually delighting ourselves in Christ Jesus;
no manner of work must be done (v. 16), no care admitted or indulged,
inconsistent with, or prejudicial to, this holy joy: if true believers
have not a continual feast, it is their own fault. (2.) It must be a
feast of unleavened bread, kept in charity, without the leaven of
malice, and insincerity, without the leaven of hypocrisy. The law was
very strict as to the passover, and the Jews were so in their usages,
that no leaven should be found in their houses, v. 19. All the old
leaven of sin must be put far from us, with the utmost caution and
abhorrence, if we would keep the feast of a holy life to the honour of
Christ. (3.) It was by an ordinance for ever (v. 17); as long as we
live, we must continue feeding upon Christ and rejoicing in him, always
making thankful mention of the great things he has done for us.
The Passover. (b. c. 1491.)
21 Then Moses called for all the elders of Israel, and said unto them,
Draw out and take you a lamb according to your families, and kill the
passover. 22 And ye shall take a bunch of hyssop, and dip it in the
blood that is in the bason, and strike the lintel and the two side
posts with the blood that is in the bason; and none of you shall go out
at the door of his house until the morning. 23 For the Lord will pass
through to smite the Egyptians; and when he seeth the blood upon the
lintel, and on the two side posts, the Lord will pass over the door,
and will not suffer the destroyer to come in unto your houses to smite
you. 24 And ye shall observe this thing for an ordinance to thee and
to thy sons for ever. 25 And it shall come to pass, when ye be come
to the land which the Lord will give you, according as he hath
promised, that ye shall keep this service. 26 And it shall come to
pass, when your children shall say unto you, What mean ye by this
service? 27 That ye shall say, It is the sacrifice of the Lord's
passover, who passed over the houses of the children of Israel in
Egypt, when he smote the Egyptians, and delivered our houses. And the
people bowed the head and worshipped. 28 And the children of Israel
went away, and did as the Lord had commanded Moses and Aaron, so did
they.
I. Moses is here, as a faithful steward in God's house, teaching the
children of Israel to observe all things which God had commanded him;
and no doubt he gave the instructions as largely as he received them,
though they are not so largely recorded. It is here added,
1. That this night, when the first-born were to be destroyed, no
Israelite must stir out of doors till morning, that is, till towards
morning, when they would be called to march out of Egypt, v. 22. Not
but that the destroying angel could have known an Israelite from an
Egyptian in the street; but God would intimate to them that their
safety was owing to the blood of sprinkling; if they put themselves
from under the protection of that, it was at their peril. Those whom
God has marked for himself must not mingle with evil doers: see Isa.
xxvi. 20, 21. They must not go out of the doors, lest they should
straggle and be out of the way when they should be summoned to depart:
they must stay within, to wait for the salvation of the Lord, and it is
good to do so.
2. That hereafter they should carefully teach their children the
meaning of this service, v. 26, 27. Observe,
(1.) The question which the children would ask concerning this
solemnity (which they would soon take notice of in the family): "What
mean you by this service? What is he meaning of all this care and
exactness about eating this lamb, and this unleavened bread, more than
about common food? Why such a difference between this meal and other
meals?" Note, [1.] It is a good thing to see children inquisitive about
the things of God; it is to be hoped that those who are careful to ask
for the way will find it. Christ himself, when a child, heard and asked
questions, Luke ii. 46. [2.] It concerns us all rightly to understand
the meaning of those holy ordinances wherein we worship God, what is
the nature and what the end of them, what is signified and what
intended, what is the duty expected from us in them and what are the
advantages to be expected by us. Every ordinance has a meaning; some
ordinances, as sacraments, have not their meaning so plain and obvious
as others have; therefore we are concerned to search, that we may not
offer the blind for sacrifice, but may do a reasonable service. If
either we are ignorant of, or mistake about, the meaning of holy
ordinances, we can neither please God nor profit ourselves.
(2.) The answer which the parents were to return to this question (v.
27): You shall say, It is the sacrifice of the Lord's passover, that
is, "By the killing and sacrificing of this lamb, we keep in
remembrance the work of wonder and grace which God did for our fathers,
when," [1.] "To make way for our deliverance out of bondage, he slew
the firstborn of the Egyptians, so compelling them to sign our
discharge;" and, [2.] "Though there were with us, even with us, sins
against the Lord our God, for which the destroying angel, when he was
abroad doing execution, might justly have destroyed our first-born too,
yet God graciously appointed and accepted the family-sacrifice of a
lamb, instead of the first-born, as, of old, the ram instead of Isaac,
and in every house where the lamb was slain the first-born were saved."
The repetition of this solemnity in the return of every year was
designed, First, To look backward as a memorial, that in it they might
remember what great things God had done for them and their fathers. The
word pesach signifies a leap, or transition; it is a passing over; for
the destroying angel passed over the houses of the Israelites, and did
not destroy their first-born. When God brings utter ruin upon his
people he says, I will not pass by them any more (Amos vii. 8; viii.
2), intimating how often he had passed by them, as now when the
destroying angel passed over their houses. Note, 1. Distinguishing
mercies lay under peculiar obligations. When a thousand fall at our
side, and ten thousand at our right hand, and yet we are preserved, and
have our lives given us for a prey, this should greatly affect us, Ps.
xci. 7. In war or pestilence, if the arrow of death have passed by us,
passed over us, hit the next to us and just missed us, we must not say
it was by chance that we were preserved but by the special providence
of our God. 2. Old mercies to ourselves, or to our fathers, must not be
forgotten, but be had in everlasting remembrance, that God may be
praised, our faith in him encouraged, and our hearts enlarged in his
service. Secondly, It was designed to look forward as an earnest of the
great sacrifice of the Lamb of God in the fulness of time, instead of
us and our first-born. We were obnoxious to the sword of the destroying
angel, but Christ our passover was sacrificed for us, his death was our
life, and thus he was the Lamb slain from the foundation of the world,
from the foundation of the Jewish church: Moses kept the passover by
faith in Christ, for Christ was the end of the law for righteousness.
II. The people received these instructions with reverence and ready
obedience. 1. They bowed the head and worshipped (v. 27): they hereby
signified their submission to this institution as a law, and their
thankfulness for it as a favour and privilege. Note, When God gives law
to us, we must give honour to him; when he speaks, we must bow our
heads and worship. 2. They went away and did as they were commanded, v.
23. Here was none of that discontent and murmuring among them which we
read of, ch. v. 20, 21. The plagues of Egypt had done them good, and
raised their expectations of a glorious deliverance, which before they
despaired of; and now they went forth to meet it in the way appointed.
Note, The perfecting of God's mercies to us must be waited for in a
humble observance of his institutions.
The Death of the Firstborn. (b. c. 1491.)
29 And it came to pass, that at midnight the Lord smote all the
firstborn in the land of Egypt, from the firstborn of Pharaoh that sat
on his throne unto the firstborn of the captive that was in the
dungeon; and all the firstborn of cattle. 30 And Pharaoh rose up in
the night, he, and all his servants, and all the Egyptians; and there
was a great cry in Egypt; for there was not a house where there was not
one dead. 31 And he called for Moses and Aaron by night, and said,
Rise up, and get you forth from among my people, both ye and the
children of Israel; and go, serve the Lord, as ye have said. 32 Also
take your flocks and your herds, as ye have said, and be gone; and
bless me also. 33 And the Egyptians were urgent upon the people, that
they might send them out of the land in haste; for they said, We be all
dead men. 34 And the people took their dough before it was leavened,
their kneadingtroughs being bound up in their clothes upon their
shoulders. 35 And the children of Israel did according to the word of
Moses; and they borrowed of the Egyptians jewels of silver, and jewels
of gold, and raiment: 36 And the Lord gave the people favour in the
sight of the Egyptians, so that they lent unto them such things as they
required. And they spoiled the Egyptians.
Here we have, I. The Egyptians' sons, even their first-born, slain, v.
29, 30. If Pharaoh would have taken the warning which was given him of
this plague, and would thereupon have released Israel, what a great
many dear and valuable lives might have been preserved! But see what
obstinate infidelity brings upon men. Observe, 1. The time when this
blow was given: It was at midnight, which added to the terror of it.
The three preceding nights were made dreadful by the additional plague
of darkness, which might be felt, and doubtless disturbed their repose;
and now, when they hoped for one quiet night's rest, at midnight was
the alarm given. When the destroying angel drew his sword against
Jerusalem, it was in the day-time (2 Sam. xxiv. 15), which made it the
less frightful; but the destruction of Egypt was by a pestilence
walking in darkness, Ps. xci. 6. Shortly there will be an alarming cry
at midnight, Behold, the bridegroom cometh. 2. On whom the plague
fastened--on their first-born, the joy and hope of their respective
families. They had slain the Hebrews' children, and now God slew
theirs. Thus he visits the iniquity of the fathers upon the children;
and he is not unrighteous who taketh vengeance. 3. How far it
reached--from the throne to the dungeon. Prince and peasant stand upon
the same level before God's judgments, for there is no respect of
persons with him; see Job xxxiv. 19, 20. Now the slain of the Lord were
many; multitudes, multitudes, fall in this valley of decision, when the
controversy between God and Pharaoh was to be determined. 4. What an
outcry was made upon it: There was a great cry in Egypt, universal
lamentation for their only son (with many), and with all for their
first-born. If any be suddenly taken ill in the night, we are wont to
call up neighbours; but the Egyptians could have no help, no comfort,
from their neighbours, all being involved in the same calamity. Let us
learn hence, (1.) To tremble before God, and to be afraid of his
judgments, Ps. cxix. 120. Who is able to stand before him, or dares
resist him? (2.) To be thankful to God for the daily preservation of
ourselves and our families: lying so much exposed, we have reason to
say, "It is of the Lord's mercies that we are not consumed."
II. God's sons, even his first-born, released; this judgment conquered
Pharaoh, and obliged him to surrender at discretion, without
capitulating. Men had better come up to God's terms at first, for he
will never come down to theirs, let them object as long as they will.
Now Pharaoh's pride is abased, and he yields to all that Moses had
insisted on: Serve the Lord as you have said (v. 31), and take your
flocks as you have said, v. 32. Note, God's word will stand, and we
shall get nothing by disputing it, or delaying to submit to it.
Hitherto the Israelites were not permitted to depart, but now things
had come to the last extremity, in consequence of which, 1. They are
commanded to depart: Rise up, and get you forth, v. 31. Pharaoh had
told Moses he should see his face no more; but now he sent for him.
Those will seek God early in their distress who before had set him at
defiance. Such a fright he was now in that he gave orders by night for
their discharge, fearing lest, if he delayed any longer, he himself
should fall next; and that he sent them out, not as men hated (as the
pagan historians have represented this matter), but as men feared, is
plainly discovered by his humble request to them (v. 32): "Bless me
also; let me have your prayers, that I may not be plagued for what is
past, when you are gone." Note, Those that are enemies to God's church
are enemies to themselves, and, sooner or later, they will be made to
see it. 2. They are hired to depart by the Egyptians; they cried out
(v. 33), We be all dead men. Note, When death comes into our houses, it
is seasonable for us to think of our own mortality. Are our relations
dead? It is easy to infer thence that we are dying, and, in effect,
already dead men. Upon this consideration they were urgent with the
Israelites to be gone, which gave great advantage to the Israelites in
borrowing their jewels, v. 35, 36. When the Egyptians urged them to be
gone, it was easy for them to say that the Egyptians had kept them
poor, that they could not undertake such a journey with empty purses,
but, that, if they would give them wherewithal to bear their charges,
they would be gone. And this the divine Providence designed in
suffering things to come to this extremity, that they, becoming
formidable to the Egyptians, might have what they would, for asking;
the Lord also, by the influence he has on the minds of people, inclined
the hearts of the Egyptians to furnish them with what they desired,
they probably intending thereby to make atonement, that the plagues
might be stayed, as the Philistines, when they returned the ark, sent a
present with it for a trespass-offering, having an eye to this
precedent, 1 Sam. vi. 3, 6. The Israelites might receive and keep what
they thus borrowed, or rather required, of the Egyptians, (1.) As
justly as servants receive wages from their masters for work done, and
sue for it if it be detained. (2.) As justly as conquerors take the
spoils of their enemies whom they have subdued; Pharaoh was in
rebellion against the God of the Hebrews, by which all that he had was
forfeited. (3.) As justly as subjects receive the estates granted to
them by their prince. God is the sovereign proprietor of the earth, and
the fulness thereof; and, if he take from one and give to another, who
may say unto him, What doest thou? It was by God's special order and
appointment that the Israelites did what they did, which was sufficient
to justify them, and bear them out; but what they did will by no means
authorize others (who cannot pretend to any such warrant) to do the
same. Let us remember, [1.] That the King of kings can do no wrong.
[2.] That he will do right to those whom men injure, Ps. cxlvi. 7.
Hence it is that the wealth of the sinner often proves to be laid up
for the just, Prov. xiii. 22; Job xxvii. 16, 17.
Departure of the Israelites. (b. c. 1491.)
37 And the children of Israel journeyed from Rameses to Succoth, about
six hundred thousand on foot that were men, beside children. 38 And a
mixed multitude went up also with them; and flocks, and herds, even
very much cattle. 39 And they baked unleavened cakes of the dough
which they brought forth out of Egypt, for it was not leavened; because
they were thrust out of Egypt, and could not tarry, neither had they
prepared for themselves any victual. 40 Now the sojourning of the
children of Israel, who dwelt in Egypt, was four hundred and thirty
years. 41 And it came to pass at the end of the four hundred and
thirty years, even the selfsame day it came to pass, that all the hosts
of the Lord went out from the land of Egypt. 42 It is a night to be
much observed unto the Lord for bringing them out from the land of
Egypt: this is that night of the Lord to be observed of all the
children of Israel in their generations.
Here is the departure of the children of Israel out of Egypt; having
obtained their dismission, they set forward without delay, and did not
defer to a more convenient season. Pharaoh was now in a good mind; but
they had reason to think he would not long continue so, and therefore
it was no time to linger. We have here an account, 1. Of their number,
about 600,000 men (v. 37), besides women and children, which I think,
we cannot suppose to make less than 1,200,000 more. What a vast
increase was this, to arise from seventy souls in little more than 200
years' time! See the power and efficacy of that blessing, when God
commands it, Be fruitful and multiply. This was typical of the
multitudes that were brought into the gospel church when it was first
founded; so mightily grew the word of God, and prevailed. 2. Of their
retinue (v. 38): A mixed multitude went up with them, hangers on to
that great family, some perhaps willing to leave their country, because
it was laid waste by the plagues, and to seek their fortune, as we say,
with the Israelites; others went out of curiosity, to see the
solemnities of Israel's sacrifice to their God, which had been so much
talked of, and expecting to see some glorious appearances of their God
to them in the wilderness, having seen such glorious appearances of
their God for them in the field of Zoan, Ps. lxxviii. 12. Probably the
greatest part of this mixed multitude were but a rude unthinking mob,
that followed the crowd they knew not why; we afterwards find that they
proved a snare to them (Num. xi. 4), and it is probable that when, soon
afterwards, they understood that the children of Israel were to
continue forty years in the wilderness, they quitted them, and returned
to Egypt. Note, There were always those among the Israelites that were
not Israelites, and there are still hypocrites in the church, who make
a deal of mischief, but will be shaken off at last. 3. Of their
effects. They had with them flocks and herds, even very much cattle.
This is taken notice of because it was long before Pharaoh would give
them leave to remove their effects, which were chiefly cattle, Gen.
xlvi. 32. 4. Of the provision made for the camp, which was very poor
and slender. They brought some dough with them out of Egypt in their
knapsacks, v. 34. They had prepared to bake, the next day, in order to
their removal, understanding it was very near; but, being hastened away
sooner than they thought of, by some hours, they took the dough as it
was, unleavened; when they came to Succoth, their first stage, they
baked unleavened cakes, and, though these were of course insipid, yet
the liberty they were brought into made this the most joyful meal they
had ever eaten in their lives. Note, The servants of God must not be
slaves to their appetites, nor solicitous to wind up all the delights
of sense to their highest pitch. We should be willing to take up with
dry bread, nay, with unleavened bread, rather than neglect or delay any
service we have to do for God, as those whose meat and drink it is to
do his will. 5. Of the date of this great event: it was just 430 years
from the promise made to Abraham (as the apostle explains it, Gal. iii.
17) at his first coming into Canaan, during all which time the children
of Israel, that is, the Hebrews, the distinguished chosen seed, were
sojourners in a land that was not theirs, either Canaan or Egypt. So
long the promise God made to Abraham of a settlement lay dormant and
unfulfilled, but now, at length, it revived, and things began to work
towards the accomplishment of it. The first day of the march of
Abraham's seed towards Canaan was just 430 years (it should seem to a
day) from the promise made to Abraham, Gen. xii. 2, I will make of thee
a great nation. See how punctual God is to his time; though his
promises be not performed quickly, they will be accomplished in their
season. 6. Of the memorableness of it: It is a night to be much
observed, v. 42. (1.) The providences of that first night were very
observable; memorable was the destruction of the Egyptians, and the
deliverance of the Israelites by it; God herein made himself taken
notice of. (2.) The ordinances of that night, in the annual return of
it, were to be carefully observed: This is that night of the Lord, that
remarkable night, to be celebrated in all generations. Note, The great
things God does for his people are not to be a nine days' wonder, as we
say, but the remembrance of them is to be perpetuated throughout all
ages, especially the work of our redemption by Christ. This first
passover-night was a night of the Lord much to be observed; but the
last passover-night, in which Christ was betrayed (and in which the
passover, with the rest of the ceremonial institutions, was superseded
and abolished), was a night of the Lord much more to be observed, when
a yoke heavier than that of Egypt was broken from off our necks, and a
land better than that of Canaan set before us. That was a temporal
deliverance to be celebrated in their generation; this is an eternal
redemption to be celebrated in the praises of glorious saints, world
without end.
Directions Concerning the Passover. (b. c. 1491.)
43 And the Lord said unto Moses and Aaron, This is the ordinance of the
passover: There shall no stranger eat thereof: 44 But every man's
servant that is bought for money, when thou hast circumcised him, then
shall he eat thereof. 45 A foreigner and an hired servant shall not
eat thereof. 46 In one house shall it be eaten; thou shalt not carry
forth ought of the flesh abroad out of the house; neither shall ye
break a bone thereof. 47 All the congregation of Israel shall keep
it. 48 And when a stranger shall sojourn with thee, and will keep the
passover to the Lord, let all his males be circumcised, and then let
him come near and keep it; and he shall be as one that is born in the
land: for no uncircumcised person shall eat thereof. 49 One law shall
be to him that is homeborn, and unto the stranger that sojourneth among
you. 50 Thus did all the children of Israel; as the Lord commanded
Moses and Aaron, so did they. 51 And it came to pass the selfsame
day, that the Lord did bring the children of Israel out of the land of
Egypt by their armies.
Some further precepts are here given concerning the passover, as it
should be observed in times to come.
I. All the congregation of Israel must keep it, v. 47. All that share
in God's mercies should join in thankful praises for them. Though it
was observed in families apart, yet it is looked upon as the act of the
whole congregation; for the smaller communities constituted the
greater. The New-Testament passover, the Lord's supper, ought not to be
neglected by any who are capable of celebrating it. He is unworthy the
name of an Israelite that can contentedly neglect the commemoration of
so great a deliverance. 1. No stranger that was uncircumcised might be
admitted to eat of it, v. 43, 45, 48. None might sit at the table but
those that came in by the door; nor may any now approach to the
improving ordinance of the Lord's supper who have not first submitted
to the initiating ordinance of baptism. We must be born again by the
word ere we can be nourished by it. Nor shall any partake of the
benefit of Christ's sacrifice, or feast upon it, who are not first
circumcised in heart, Col. ii. 11. 2. Any stranger that was circumcised
might be welcome to eat of the passover, even servants, v. 44. If, by
circumcision, they would make themselves debtors to the law in its
burdens, they were welcome to share in the joy of its solemn feasts,
and not otherwise. Only it is intimated (v. 48) that those who were
masters of families must not only be circumcised themselves, but have
all their males circumcised, too. If in sincerity, and with that zeal
which the thing required and deserves, we give up ourselves to God, we
shall, with ourselves, give up all we have to him, and do our utmost
that all ours may be his too. Here is an early indication of favour to
the poor Gentiles, that the stranger, if circumcised, stands upon the
same level with the home-born Israelite. One law for both, v. 49. This
was a mortification to the Jews, and taught them that it was their
dedication to God, not their descent from Abraham, that entitled them
to their privileges. A sincere proselyte was as welcome to the passover
as a native Israelite, Isa. lvi. 6, 7.
II. In one house shall it be eaten (v. 46), for good-fellowship sake,
that they might rejoice together, and edify one another in the eating
of it. None of it must be carried to another place, nor left to another
time; for God would not have them so taken up with care about their
departure as to be indisposed to take the comfort of it, but to leave
Egypt, and enter upon a wilderness, with cheerfulness, and, in token of
that, to eat a good hearty meal. The papists' carrying their
consecrated host from house to house is not only superstitious in
itself, but contrary to this typical law of the passover, which
directed that no part of the lamb should be carried abroad.
The chapter concludes with a repetition of the whole matter, that the
children of Israel did as they were bidden, and God did for them as he
promised (v. 50, 51); for he will certainly be the author of salvation
to those that obey him.
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E X O D U S
CHAP. XIII.
In this chapter we have, I. The commands God gave to Israel, 1. To
sanctify all their firstborn to him, ver. 1, 2. 2. To be sure to
remember their deliverance out of Egypt (v. 3, 4), and, in remembrance
of it, to keep the feast of unleavened bread, ver. 5-7. 3. To transmit
the knowledge of it with all possible care to their children, ver.
8-10. 4. To set apart unto God the firstlings of their cattle, (ver.
11-13), and to explain that also to their children, ver. 14-16. II. The
care God took of Israel, when he had brought them out of Egypt. 1.
Choosing their way for them, ver. 17, 18. 2. Guiding them in the way,
ver. 20-22. And III. Their care of Joseph's bones, ver. 19.
The Sanctification of the Firstborn. (b. c. 1491.)
1 And the Lord spake unto Moses, saying, 2 Sanctify unto me all the
firstborn, whatsoever openeth the womb among the children of Israel,
both of man and of beast: it is mine. 3 And Moses said unto the
people, Remember this day, in which ye came out from Egypt, out of the
house of bondage; for by strength of hand the Lord brought you out from
this place: there shall no leavened bread be eaten. 4 This day came
ye out in the month Abib. 5 And it shall be when the Lord shall bring
thee into the land of the Canaanites, and the Hittites, and the
Amorites, and the Hivites, and the Jebusites, which he sware unto thy
fathers to give thee, a land flowing with milk and honey, that thou
shalt keep this service in this month. 6 Seven days thou shalt eat
unleavened bread, and in the seventh day shall be a feast to the Lord.
7 Unleavened bread shall be eaten seven days; and there shall no
leavened bread be seen with thee, neither shall there be leaven seen
with thee in all thy quarters. 8 And thou shalt show thy son in that
day, saying, This is done because of that which the Lord did unto me
when I came forth out of Egypt. 9 And it shall be for a sign unto
thee upon thine hand, and for a memorial between thine eyes, that the
Lord's law may be in thy mouth: for with a strong hand hath the Lord
brought thee out of Egypt. 10 Thou shalt therefore keep this
ordinance in his season from year to year.
Care is here taken to perpetuate the remembrance,
I. Of the preservation of Israel's firstborn, when the firstborn of the
Egyptians were slain. In memory of that distinguishing favour, and in
gratitude for it, the firstborn, in all ages, were to be consecrated to
God, as his peculiars (v. 2), and to be redeemed, v. 13. God, who by
the right of creation is proprietor and sovereign of all the creatures,
here lays claim in particular to the firstborn of the Israelites, by
right of protection: Sanctify to me all the firstborn. The parents were
not to look upon themselves as interested in their firstborn, till they
had first solemnly presented them to God, recognized his title to them,
and received them back, at a certain rate, from him again. Note, 1.
That which is by special distinguishing mercy spared to us should be in
a peculiar manner dedicated to God's honour; at least some grateful
acknowledgment, in works of piety and charity, should be made, when our
lives, or the lives of our children, have been given us for a prey. 2.
God, who is the first and best, should have the first and best, and to
him we should resign that which is most dear to us, and most valuable.
The firstborn were the joy and hope of their families. Therefore they
shall be mine, says God. By this it will appear that we love God best
(as we ought) if we are willing to part with that to him which we love
best in this world. 3. It is the church of the firstborn that is
sanctified to God, Heb. xii. 23. Christ it the firstborn among many
brethren (Rom. viii. 29), and, by virtue of their union with him, all
that are born again, and born from above, are accounted as firstborn.
There is an excellency of dignity and power belonging to them; and, if
children, then heirs.
II. The remembrance of their coming out of Egypt must also be
perpetuated: "Remember this day, v. 3. Remember it by a good token, as
the most remarkable day of your lives, the birthday of your nation, or
the day of its coming of age, to be no longer under the rod." Thus the
day of Christ's resurrection is to be remembered, for in it we were
raised up with Christ out of death's house of bondage. The scripture
tells us not expressly what day of the year Christ rose (as Moses told
the Israelites what day of the year they were brought out of Egypt,
that they might remember it yearly), but very particularly what day of
the week it was, plainly intimating that, as the more valuable
deliverance, and of greater importance, it should be remembered weekly.
Remember it, for by strength of hand the Lord brought you out. Note,
The more of God and his power appears in any deliverance, the more
memorable it is. Now, that it might be remembered,
1. They must be sure to keep the feast of unleavened bread, v. 5-7. It
was not enough that they remembered it, but they must celebrate the
memorial of it in that way which God had appointed, and use the
instituted means of preserving the remembrance of it. So, under the
gospel, we must not only remember Christ, but do this in remembrance of
him. Observe, How strict the prohibition of leaven is (v. 7); not only
no leaven must be eaten, but none must be seen, no, not in all their
quarters. Accordingly, the Jews' usage was, before the feast of the
passover, to cast all the leavened bread out of their houses: they
burnt it, or buried it, or broke it small and scattered it in the wind;
they searched diligently with lighted candles in all the corners of
their houses, lest any leaven should remain. The care and strictness
enjoined in this matter were designed, (1.) To make the feast the more
solemn, and consequently the more taken notice of by their children,
who would ask, "Why is so much ado made?" (2.) To teach us how
solicitous we should be to put away from us all sin, 1 Cor. v. 7.
2. They must instruct their children in the meaning of it, and relate
to them the story of their deliverance out of Egypt, v. 8. Note, (1.)
Care must be taken betimes to instruct children in the knowledge of
God. Here is an ancient law for catechising. (2.) It is particularly of
great use to acquaint children betimes with the stories of the
scripture, and to make them familiar to them. (3.) It is a debt we owe
to the honour of God, and to the benefit of our children's souls, to
tell them of the great works God has done for his church, both those
which we have seen with our eyes done in our day and which we have
heard with our ears and our fathers have told us: Thou shalt show thy
son in that day (the day of the feast) these things. When they were
celebrating the ordinance, they must explain it. Every thing is
beautiful in its season. The passover is appointed for a sign, and for
a memorial, that the Lord's law may be in thy mouth. Note, We must
retain the remembrance of God's works, that we may remain under the
influence of God's law. And those that have God's law in their heart
should have it in their mouth, and be often speaking of it, the more to
affect themselves and to instruct others.
God's Claim upon the Firstborn. (b. c. 1491.)
11 And it shall be when the Lord shall bring thee into the land of the
Canaanites, as he sware unto thee and to thy fathers, and shall give it
thee, 12 That thou shalt set apart unto the Lord all that openeth the
matrix, and every firstling that cometh of a beast which thou hast; the
males shall be the Lord's. 13 And every firstling of an ass thou
shalt redeem with a lamb; and if thou wilt not redeem it, then thou
shalt break his neck: and all the firstborn of man among thy children
shalt thou redeem. 14 And it shall be when thy son asketh thee in
time to come, saying, What is this? that thou shalt say unto him, By
strength of hand the Lord brought us out from Egypt, from the house of
bondage: 15 And it came to pass, when Pharaoh would hardly let us go,
that the Lord slew all the firstborn in the land of Egypt, both the
firstborn of man, and the firstborn of beast: therefore I sacrifice to
the Lord all that openeth the matrix, being males; but all the
firstborn of my children I redeem. 16 And it shall be for a token
upon thine hand, and for frontlets between thine eyes: for by strength
of hand the Lord brought us forth out of Egypt.
Here we have,
I. Further directions concerning the dedicating of their firstborn to
God. 1. The firstlings of their cattle were to be dedicated to God, as
part of their possessions. Those of clean beasts--calves, lambs, and
kids--if males, were to be sacrificed, Exod. xxii. 30; Num. xviii. 17,
18. Those of unclean beasts, as colts, were to be redeemed with a lamb,
or knocked on the head. For whatsoever is unclean (as we all are by
nature), if it be not redeemed, will be destroyed, v. 11, 13. 2. The
firstborn of their children were to be redeemed, and by no means
sacrificed, as the Gentiles sacrificed their children to Moloch. The
price of the redemption of the firstborn was fixed by the law (Num.
xviii. 16) at five shekels. We were all obnoxious to the wrath and
curse of God; by the blood of Christ we are redeemed, that we may be
joined to the church of the firstborn. They were to redeem their
children, as well as the firstlings of the unclean beasts, for our
children are by nature polluted. Who can bring a clean thing out of an
unclean?
II. Further directions concerning the catechising of their children,
and all those of the rising generation, from time to time, in this
matter. It is supposed that, when they saw all the firstlings thus
devoted, they would ask the meaning of it, and their parents and
teachers must tell them (v. 14-16) that God's special propriety in
their firstborn, and all their firstlings, was founded in his special
preservation of them from the sword of the destroying angel. Being thus
delivered, they must serve him. Note, 1. Children should be directed
and encouraged to ask their parents questions concerning the things of
God, a practice which would be perhaps of all others the most
profitable way of catechising; and parents must furnish themselves with
useful knowledge, that they may be ready always to give an answer to
their enquiries. If ever the knowledge of God cover the earth, as the
waters do the sea, the fountains of family-instruction must first be
broken up. 2. We should all be able to show cause for what we do in
religion. As sacraments are sanctified by the word, so they must be
explained and understood by it. God's service is reasonable, and it is
then acceptable when we perform it intelligently, knowing what we do
and why we do it. 3. It must be observed how often it is said in this
chapter that by strength of hand (v. 3, 14, 16), with a strong hand (v.
9), the Lord brought them out of Egypt. The more opposition is given to
the accomplishment of God's purposes the more is his power magnified
therein. It is a strong hand that conquers hard hearts. Sometimes God
is said to work deliverance not by might nor power (Zech. iv. 6), not
by such visible displays of his power as that recorded here. 4. Their
posterity that should be born in Canaan are directed to say, The Lord
brought us out of Egypt, v. 14, 16. Mercies to our fathers are mercies
to us; we reap the benefit of them, and therefore must keep up a
grateful remembrance of them. We stand upon the bottom of former
deliverances, and were in the loins of our ancestors when they were
delivered. Much more reason have we to say that in the death and
resurrection of Jesus Christ we were redeemed.
The Pillar of Fire and Fire. (b. c. 1491.)
17 And it came to pass, when Pharaoh had let the people go, that God
led them not through the way of the land of the Philistines, although
that was near; for God said, Lest peradventure the people repent when
they see war, and they return to Egypt: 18 But God led the people
about, through the way of the wilderness of the Red sea: and the
children of Israel went up harnessed out of the land of Egypt. 19 And
Moses took the bones of Joseph with him: for he had straitly sworn the
children of Israel, saying, God will surely visit you; and ye shall
carry up my bones away hence with you. 20 And they took their journey
from Succoth, and encamped in Etham, in the edge of the wilderness.
21 And the Lord went before them by day in a pillar of a cloud, to lead
them the way; and by night in a pillar of fire, to give them light; to
go by day and night: 22 He took not away the pillar of the cloud by
day, nor the pillar of fire by night, from before the people.
Here is, I. The choice God made of their way, v. 17, 18. He was their
guide. Moses gave them direction but as he received it from the Lord.
Note, The way of man is not in himself, Jer. x. 23. He may devise his
way, and design it; but, after all, it is God that directs his steps,
Prov. xvi. 9. Man proposes, but God disposes, and in his disposal we
must acquiesce, and set ourselves to follow providence. There were two
ways from Egypt to Canaan. One was a short cut from the north of Egypt
to the south of Canaan, perhaps about four or five days' journey; the
other was much further about, through the wilderness, and that was the
way in which God chose to lead his people Israel, v. 18. 1. There were
many reasons why God led them through the way of the wilderness of the
Red Sea. The Egyptians were to be drowned in the Red Sea. The
Israelites were to be humbled and proved in the wilderness, Deut. viii.
2. God had given it to Moses for a sign (ch. iii. 12), You shall serve
God in this mountain. They had again and again told Pharaoh that they
must go three days' journey into the wilderness to do sacrifice, and
therefore it was requisite that they should bend their march that way,
else they would justly have been exclaimed against as notorious
dissemblers. Before they entered the lists with their enemies, matters
must be settled between them and their God, laws must be given,
ordinances instituted, covenants sealed, and the original contract
ratified, for the doing of which it was necessary that they should
retire into the solitudes of a wilderness, the only closet for such a
crowd; the high road would be no proper place for these transactions.
It is said (Deut. xxxii. 10), He led them about, some hundreds of miles
about, and yet (Ps. cvii. 7), He led them forth by the right way. God's
way is the right way, though it seem about. If we think he leads not
his people the nearest way, yet we may be sure he leads them the best
way, and so it will appear when we come to our journey's end. Judge
nothing before the time. 2. There was one reason why God did not lead
them the nearest way, which would have brought them after a few days'
march to the land of the Philistines (for it was that part of Canaan
that lay next to Egypt), namely, because they were not as yet fit for
war, much less for war with the Philistines, v. 17. Their spirits were
broken with slavery; it was not easy for them to turn their hands of a
sudden from the trowel to the sword. The Philistines were formidable
enemies, too fierce to be encountered by raw recruits; it was more
suitable that they should begin with the Amalekites, and be prepared
for the wars of Canaan by experiencing the difficulties of the
wilderness. Note, God proportions his people's trials to their
strength, and will not suffer them to be tempted above what they are
able, 1 Cor. x. 13. That promise, if compared with the foregoing
verses, will seem to refer to this event, as an instance of it. God
knows our frame, and considers our weakness and faintheartedness, and
by less trials will prepare us for greater. God is said to bring Israel
out of Egypt as the eagle brings up her young ones (Deut. xxxii. 11),
teaching them by degrees to fly. Orders being thus given which way they
should go, we are told, (1.) That they went up themselves, not as a
confused rout, but in good order, rank and file: they went up
harnessed, v. 18. They went up by five in a rank (so some), in five
squadrons, so others. They marched like an army with banners, which
added much to their strength and honour. (2.) That they took the bones
of Joseph along with them (v. 19), and probably the bones of the rest
of Jacob's sons, unless (as some think) they had been privately carried
to Canaan (Acts vii. 16), severally as they died. Joseph had
particularly appointed that his bones should be carried up when God
should visit the (Gen. l. 25, 26), so that their carrying up his bones
was not only a performance of the oath their fathers had sworn to
Joseph, but an acknowledgment of the performance of God's promise to
them by Joseph that he would visit them and bring them out of the land
of Egypt, and an encouragement to their faith and hope that he would
fulfil the other part of the promise, which was to bring them to
Canaan, in expectation of which they carried these bones with them
while they wandered in the desert. They might think, "Joseph's bones
must rest at last, and then we shall." Moses is said to take these
bones with him. Moses was now a very great man; so had Joseph been in
his day, yet he was now but a box full of dry bones; this was all that
remained of him in this world, which might serve for a monitor to Moses
to remember his mortality. I have said, You are gods; it was said so to
Moses expressly (ch. vii. 1); but you shall die like men.
II. Here is the guidance they were blessed with in the way: The Lord
went before them in a pillar, v. 21, 22. In the first two stages it was
enough that God directed Moses whither to march: he knew the country
and the road well enough; but now that they had come to the edge of the
wilderness (v. 20) they would have occasion for a guide; and a very
good guide they had, one that was infinitely wise, kind, and faithful:
The Lord went before them, the shechinah (or appearance of the divine
Majesty, which was typical of Christ) or a previous manifestation of
the eternal Word, which, in the fulness of time, was to be made flesh,
and dwell among us. Christ was with the church in the wilderness, 1
Cor. x. 9. Now their King passed before them, even the Lord on the head
of them, Mic. ii. 13. Note, Those whom God brings into a wilderness he
will not leave nor lose there, but will take care to lead them through
it; we may well think it was a very great satisfaction to Moses and the
pious Israelites to be sure that they were under divine guidance. Those
needed not to fear missing their way who were thus led, nor being lost
who were thus directed; those needed not to fear being benighted who
were thus illuminated, nor being robbed who were thus protected. Those
who make the glory of God their end, and the word of God their rule,
the Spirit of God the guide of their affections, and the providence of
God the guide of their affairs, may be confident that the Lord goes
before them, as truly as he went before Israel in the wilderness,
though not so sensibly; we must live by faith. 1. They had sensible
evidences of God's going before them. They all saw an appearance from
heaven of a pillar, which in the bright day appeared cloudy, and in the
dark night appeared fiery. We commonly see that that which is a flame
in the night is a smoke in the day; so was this. God gave them this
ocular demonstration of his presence, in compassion to the infirmity of
their faith, and in compliance with that infant state of the church,
which needed to be thus lisped to in their own language; but blessed
are those that have not seen and yet have believed God's gracious
presence with them, according to his promise. 2. They had sensible
effects of God's going before them in this pillar. For, (1.) It led the
way in that vast howling wilderness, in which there was no road, no
track, no way-mark, of which they had no maps, through which they had
no guides. When they marched, this pillar went before them, at the rate
that they could follow, and appointed the place of their encampment, as
Infinite Wisdom saw fit, which both eased them from care, and secured
them from danger, both in moving and in resting. (2.) It sheltered them
by day from the heat, which, at some times of the year, was extreme.
(3.) It gave them light by night when they had occasion for it, and at
all times made their camp pleasant and the wilderness they were in less
frightful.
III. These were constant standing miracles (v. 22): He took not away
the pillar of cloud; no, not when they seemed to have less occasion for
it, travelling through inhabited countries, no, not when they murmured
and were provoking; it never left them, till it brought them to the
borders of Canaan. It was a cloud which the wind could not scatter.
This favour is acknowledged with thankfulness long afterwards, Neh. ix.
19; Ps. lxxviii. 14. There was something spiritual in this pillar of
cloud and fire. 1. The children of Israel were baptized unto Moses in
this cloud, which, some think, distilled dew upon them, 1 Cor. x. 2. By
coming under this cloud, they signified their putting themselves under
the divine guidance and command by the ministry of Moses. Protection
draws allegiance; this cloud was the badge of God's protection, and so
became the bond of their allegiance. Thus they were initiated, and
admitted under that government, now when they were entering upon the
wilderness. 2. Some make this cloud a type of Christ. The cloud of his
human nature was a veil to the light and fire of his divine nature; we
find him (Rev. x. 1) clothed with a cloud, and his feet as pillars of
fire. Christ is our way, the light of our way and the guide of it. 3.
It signified the special guidance and protection which the church of
Christ is under in this world. God himself is the keeper of Israel, and
he neither slumbers nor sleeps, Ps. cxxi. 4; Isa. xxvii. 3. There is a
defence created, not only on Sion's assemblies, but on every
dwelling-place in Sion. See Isa. iv. 5, 6. Nay, every Israelite indeed
is hidden under the shadow of God's wings (Ps. xvii. 8); angels, whose
ministry was made use of in this cloud, are employed for their good,
and pitch their tents about them. Happy art thou, O Israel! who is like
unto thee, O people?
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E X O D U S
CHAP. XIV.
The departure of the children of Israel out of Egypt (which was indeed
the birth of the Jewish church) is made yet more memorable by further
works of wonder, which were wrought immediately upon it. Witness the
records of this chapter, the contents whereof, together with a key to
it, we have, Heb. xi. 29. "They passed through the Red Sea as by dry
land, which the Egyptians assaying to do were drowned;" and this they
did by faith, which intimates that there was something typical and
spiritual in it. Here is, I. The extreme distress and danger that
Israel was in at the Red Sea. 1. Notice was given of it to Moses
before, ver. 1-4. 2. The cause of it was Pharaoh's violent pursuit of
them, ver. 5-9. 3. Israel was in a great consternation upon it, ver.
10-12. 4. Moses endeavours to encourage them, ver. 13, 14. II. The
wonderful deliverance that God wrought for them out of this distress.
1. Moses is instructed concerning it, ver. 15-18. 2. Lines that could
not be forced are set between the camp of Israel and Pharaoh's camp,
ver. 19, 20. 3. By the divine power the Red Sea is divided (ver. 31),
and is made, (1.) A lane to the Israelites, who marched safely through
it, ver. 22, 29. But, (2.) To the Egyptians it was made, [1.] An ambush
into which they were drawn, ver. 23-25. And, [2.] A grave in which they
were all buried, ver. 26-28. III. The impressions this made upon the
Israelites, ver. 30, 31.
The Israelites Pursued by Pharaoh. (b. c. 1491.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, that they turn and encamp before Pi-hahiroth, between Migdol
and the sea, over against Baal-zephon: before it shall ye encamp by the
sea. 3 For Pharaoh will say of the children of Israel, They are
entangled in the land, the wilderness hath shut them in. 4 And I will
harden Pharaoh's heart, that he shall follow after them; and I will be
honoured upon Pharaoh, and upon all his host; that the Egyptians may
know that I am the Lord. And they did so. 5 And it was told the king
of Egypt that the people fled: and the heart of Pharaoh and of his
servants was turned against the people, and they said, Why have we done
this, that we have let Israel go from serving us? 6 And he made ready
his chariot, and took his people with him: 7 And he took six hundred
chosen chariots, and all the chariots of Egypt, and captains over every
one of them. 8 And the Lord hardened the heart of Pharaoh king of
Egypt, and he pursued after the children of Israel: and the children of
Israel went out with an high hand. 9 But the Egyptians pursued after
them, all the horses and chariots of Pharaoh, and his horsemen, and his
army, and overtook them encamping by the sea, beside Pi-hahiroth,
before Baal-zephon.
We have here,
I. Instructions given to Moses concerning Israel's motions and
encampments, which were so very surprising that if Moses had not
express orders about them before they would scarcely have been
persuaded to follow the pillar of cloud and fire. That therefore there
might be no scruple nor dissatisfaction about it, Moses is told before,
1. Whither they must go, v. 1, 2. They had got to the edge of the
wilderness (ch. xiii. 20), and a stage or two more would have brought
them to Horeb, the place appointed for their serving God; but, instead
of going forward, they are ordered to turn short off, on the right hand
from Canaan, and to march towards the Red Sea. Where they were, at
Etham, there was no sea in their way to obstruct their passage: but God
himself orders them into straits, which might give them an assurance
that when his purposes were served he would without fail bring them out
of those straits. Note, God sometimes raises difficulties in the way of
the salvation of his people, that he may have the glory of subduing
them, and helping his people over them. 2. What God designed in these
strange orders. Moses would have yielded an implicit obedience, though
God had given him no reason; but shall he hide from Moses the thing
that he does? No, Moses shall know, (1.) That Pharaoh has a design to
ruin Israel, v. 3. (2.) That therefore God has a design to ruin
Pharaoh, and he takes this way to effect it, v. 4. Pharaoh's sagacity
would conclude that Israel was entangled in the wilderness and so would
become an easy prey to him; and, that he might be the more apt to think
so, God orders them into yet greater entanglements; also, by turning
them so much out of their road, he amazes him yet more, and gives him
further occasion to suppose that they were in a state of embarrassment
and danger. And thus (says God) I will be honoured upon Pharaoh. Note,
[1.] All men being made for the honour of their Maker, those whom he is
not honoured by he will be honoured upon. [2.] What seems to tend to
the church's ruin is often overruled to the ruin of the church's
enemies, whose pride and malice are fed by Providence, that they may be
ripened for destruction.
II. Pharaoh's pursuit of Israel, in which, while he gratifies his own
malice and revenge, he is furthering the accomplishment of God's
counsels concerning him. It was told him that the people fled, v. 5.
Such a fright was he in, when he gave them leave to go, that when the
fright was a little over he either forgot, or would not own, that they
departed with his consent, and therefore was willing that it should be
represented to him as a revolt from their allegiance. Thus what may
easily be justified is easily condemned, by putting false colours upon
it. Now, hereupon,
1. He reflects upon it with regret that he had connived at their
departure. He and his servants, though it was with the greatest reason
in the world that they had let Israel go, yet were now angry with
themselves for it: Why have we done thus? (1.) It vexed them that
Israel had their liberty, that they had lost the profit of their
labours, and the pleasure of chastising them. It is meat and drink to
proud persecutors to trample upon the saints of the Most High, and say
to their souls, Bow down, that we may go over; and therefore it vexes
them to have their hands tied. Note, The liberty of God's people is a
heavy grievance to their enemies, Esth. v. 12, 13; Acts v. 17, 33. (2.)
It aggravated the vexation that they themselves had consented to it,
thinking now that they might have hindered it, and that they needed not
to have yielded, though they had stood it out to the last extremity.
Thus God makes men's envy and rage against his people a torment to
themselves, Ps. cxii. 10. It was well done to let Israel go, and what
they would have reflected on with comfort if they had done it from an
honest principle; but doing it by constraint, they called themselves a
thousand fools for doing it, and passionately wished it undone again.
Note, It is very common, but very absurd and criminal, for people to
repent of their good deeds; their justice and charity, and even their
repentance, are repented of. See an instance somewhat like this, Jer.
xxxiv. 10, 11.
2. He resolves, if possible, either to reduce them or to be revenged on
them; in order to this, he levies an army, musters all his force of
chariots and horsemen, v. 17, 18 (for, it should seem, he took no foot
with him, because the king's business required haste), and thus he
doubts not but he shall re-enslave them, v. 6, 7. It is easy to imagine
what a rage Pharaoh was now in, roaring like a lion disappointed of his
prey, how his proud heart aggravated the affront, swelled with
indignation, scorned to be baffled, longed to be revenged: and now all
the plagues are as if they had never been. He has quite forgotten the
sorrowful funerals of his firstborn, and can think of nothing but
making Israel feel his resentments; now he thinks he can be too hard
for God himself; for, otherwise, could he have hoped to conquer a
people so dear to him? God gave him up to these passions of his own
heart, and so hardened it. It is said (v. 8), The children of Israel
went out with a high hand, that is, with a great deal of courage and
bravery, triumphing in their release, and resolved to break through the
difficulties that lay in their way. But the Egyptians (v. 9) pursued
after them. Note, Those that in good earnest set their faces
heaven-ward, and will live godly in Christ Jesus, must expect to be set
upon by Satan's temptations and terrors. He will not tamely part with
any out of his service, nor go out without raging, Mark ix. 26.
10 And when Pharaoh drew nigh, the children of Israel lifted up their
eyes, and, behold, the Egyptians marched after them; and they were sore
afraid: and the children of Israel cried out unto the Lord. 11 And
they said unto Moses, Because there were no graves in Egypt, hast thou
taken us away to die in the wilderness? wherefore hast thou dealt thus
with us, to carry us forth out of Egypt? 12 Is not this the word that
we did tell thee in Egypt, saying, Let us alone, that we may serve the
Egyptians? For it had been better for us to serve the Egyptians, than
that we should die in the wilderness. 13 And Moses said unto the
people, Fear ye not, stand still, and see the salvation of the Lord,
which he will show to you to day: for the Egyptians whom ye have seen
to day, ye shall see them again no more for ever. 14 The Lord shall
fight for you, and ye shall hold your peace.
We have here, I. The fright that the children of Israel were in when
they perceived that Pharaoh pursued them, v. 10. They knew very well
the strength and rage of the enemy, and their own weakness; numerous
indeed they were, but all on foot, unarmed, undisciplined, disquieted
by long servitude, and (which was worst of all) now penned up by the
situation of their camp, so that they could not make their escape. On
the one hand was Pi-hahiroth, a range of craggy rocks impassable; on
the other hand were Migdol and Baalzephon, which, some think were forts
and garrisons upon the frontiers of Egypt; before them was the sea;
behind them were the Egyptians: so that there was no way open for them
but upwards, and thence their deliverance came. Note, We may be in the
way of our duty, following God and hastening towards heaven, and yet
may be in great straits, troubled on every side, 2 Cor. iv. 8. In this
distress, no marvel that the children of Israel were sorely afraid;
their father Jacob was so in a like case (Gen. xxxii. 7); when without
are fightings, it cannot be otherwise but that within are fears: what
therefore was the fruit of this fear? According as that was, the fear
was good or evil. 1. Some of them cried out unto the Lord; their fear
set them a praying, and that was a good effect of it. God brings us
into straits that he may bring us to our knees. 2. Others of them cried
out against Moses; their fear set them a murmuring, v. 11, 12. They
give up themselves for lost; and as if God's arm were shortened all of
a sudden, and he were not as able to work miracles to-day as he was
yesterday, they despair of deliverance, and can count upon nothing but
dying in the wilderness. How inexcusable was their distrust! Did they
not see themselves under the guidance and protection of a pillar from
heaven? And can almighty power fail them, or infinite goodness be false
to them? Yet this was not the worst; they quarrel with Moses for
bringing them out of Egypt, and, in quarrelling with him, fly in the
face of God himself, and provoke him to wrath whose favour was now the
only succour they had to flee to. As the Egyptians were angry with
themselves for the best deed they ever did, so the Israelites were
angry with God for the greatest kindness that was ever done them; so
gross are the absurdities of unbelief. They here express, (1.) A sordid
contempt of liberty, preferring servitude before it, only because it
was attended with some difficulties. A generous spirit would have said,
"If the worst come to the worst," as we say, "It is better to die in
the field of honour than to live in the chains of slavery;" nay, under
God's conduct, they could not miscarry, and therefore they might say,
"Better live God's freemen in the open air of a wilderness than the
Egyptians' bondmen in the smoke of the brick-kilns." But because, for
the present, they are a little embarrassed, they are angry that they
were not left buried alive in their house of bondage. (2.) Base
ingratitude to Moses, who had been the faithful instrument of their
deliverance. They condemn him, as if he had dealt hardly and unkindly
with them, whereas it was evident, beyond dispute, that whatever he
did, and however it issued, it was by direction from their God, and
with design for their good. What they had said in a former ferment
(when they hearkened not to Moses for anguish of spirit), they repeat
and justify in this: We said in Egypt, Let us alone; and it was
ill-said, yet more excusable, because then they had not had so much
experience as they had now of God's wonderful appearances in their
favour. But they had as soon forgotten the miracles of mercy as the
Egyptians had forgotten the miracles of wrath; and they, as well as the
Egyptians, hardened their hearts, at last, to their own ruin; as Egypt
after ten plagues, so Israel after ten provocations, of which this was
the first (Num. xiv. 22), were sentenced to die in the wilderness.
II. The seasonable encouragement that Moses gave them in this distress,
v. 13, 14. He answered not these fools according to their folly. God
bore with the provocation they gave to him, and did not (as he might
justly have done) chose their delusions, and bring their fears upon
them; and therefore Moses might well afford to pass by the affront they
put upon him. Instead of chiding them, he comforts them, and with an
admirable presence and composure of mind, not disheartened either by
the threatenings of Egypt or the tremblings of Israel, stills their
murmuring, with the assurance of a speedy and complete deliverance:
Fear you not. Note, It is our duty and interest, when we cannot get out
of our troubles, yet to get above our fears, so that they may only
serve to quicken our prayers and endeavours, but may not prevail to
silence our faith and hope. 1. He assures them that God would deliver
them, that he would undertake their deliverance, and that he would
effect it in the utter ruin of their pursuers: The Lord shall fight for
you. This Moses was confident of himself, and would have them to be so,
though as yet he knew not how or which way it would be brought to pass.
God had assured him that Pharaoh and his host should be ruined, and he
comforts them with the same comforts wherewith he had been comforted.
2. He directs them to leave it to God, in a silent expectation of the
event: "Stand still, and think not to save yourselves either by
fighting or flying; wait God's orders, and observe them; be not
contriving what course to take, but follow your leader; wait God's
appearances, and take notice of them, that you may see how foolish you
are to distrust them. Compose yourselves, by an entire confidence in
God, into a peaceful prospect of the great salvation God is now about
to work for you. Hold your peace; you need not so much as give a shout
against the enemy, as Josh. vi. 16. The work shall be done without any
concurrence of yours." Note, (1.) If God himself bring his people into
straits, he will himself discover a way to bring them out again. (2.)
In times of great difficulty and great expectation, it is our wisdom to
keep our spirits calm, quiet, and sedate; for then we are in the best
frame both to do our own work and to consider the work of God. Your
strength is to sit still (Isa. xxx. 7), for the Egyptians shall help in
vain, and threaten to hurt in vain.
The Pillar of Cloud. (b. c. 1491.)
15 And the Lord said unto Moses, Wherefore criest thou unto me? speak
unto the children of Israel, that they go forward: 16 But lift thou
up thy rod, and stretch out thine hand over the sea, and divide it: and
the children of Israel shall go on dry ground through the midst of the
sea. 17 And I, behold, I will harden the hearts of the Egyptians, and
they shall follow them: and I will get me honour upon Pharaoh, and upon
all his host, upon his chariots, and upon his horsemen. 18 And the
Egyptians shall know that I am the Lord, when I have gotten me honour
upon Pharaoh, upon his chariots, and upon his horsemen. 19 And the
angel of God, which went before the camp of Israel, removed and went
behind them; and the pillar of the cloud went from before their face,
and stood behind them: 20 And it came between the camp of the
Egyptians and the camp of Israel; and it was a cloud and darkness to
them, but it gave light by night to these: so that the one came not
near the other all the night.
We have here,
I. Direction given to Israel's leader.
1. What he must do himself. He must, for the present, leave off
praying, and apply himself to his business (v. 15): Wherefore cryest
thou unto me? Moses, though he was assured of a good issue to the
present distress, yet did not neglect prayer. We read not of one word
he said in prayer, but he lifted up to God his heart, the language of
which God well understood and took notice of. Moses's silent prayers of
faith prevailed more with God than Israel's loud outcries of fear, v.
10. Note, (1.) Praying, if of the right kind, is crying to God, which
denotes it to be the language both of a natural and of an importunate
desire. (2.) To quicken his diligence. Moses had something else to do
besides praying; he was to command the hosts of Israel, and it was now
requisite that he should be at his post. Every thing is beautiful in
its season.
2. What he must order Israel to do. Speak to them, that they go
forward. Some think that Moses had prayed, not so much for their
deliverance (he was assured of that) as for the pardon of their
murmurings, and that God's ordering them to go forward was an
intimation of the pardon. There is no going forward with any comfort
but in the sense of our reconciliation to God. Moses had bidden them
stand still, and expect orders from God; and now orders are given. They
thought they must have been directed either to the right hand or to the
left. "No," says God, "speak to them to go forward, directly to the
sea-side;" as if there had lain a fleet of transport-ships ready for
them to embark in. Note, When we are in the way of our duty, though we
met with difficulties, we must go forward, and not stand in mute
astonishment; we must mind present work and then leave the even to God,
use means and trust him with the issue.
3. What he might expect God to do. Let the children of Israel go as far
as they can upon dry ground, and then God will divide the sea, and open
a passage for them through it, v. 16-18. God designs, not only to
deliver the Israelites, but to destroy the Egyptians; and the plan of
his counsels is accordingly. (1.) He will show favour to Israel; the
waters shall be divided for them to pass through, v. 16. The same power
could have congealed the waters for them to pass over; but Infinite
Wisdom chose rather to divide the waters for them to pass through; for
that way of salvation is always pitched upon which is most humbling.
Thus it is said, with reference to this (Isa. lxiii. 13, 14), He led
them through the deep, as a beast goes down into the valley, and thus
made himself a glorious name. (2.) He will get him honour upon Pharaoh.
If the due rent of honour be not paid to the great landlord, by and
from whom we have and hold our beings and comforts, he will distrain
for it, and recover it. God will be a loser by no man. In order to
this, it is threatened: I, behold I, will harden Pharaoh's heart, v.
17. The manner of expression is observable: I, behold I, will do it.
"I, that may do it;" so it is the language of his sovereignty. We may
not contribute to the hardening of any man's heart, nor withhold any
thing that we can do towards the softening of it; but God's grace is
his own, he hath mercy on whom he will have mercy, and whom he will be
hardeneth. "I, that can do it;" so it is the language of his power;
none but the Almighty can make the heart soft (Job xxiii. 16), nor can
any other being make it hard. "I, that will do it;" for it is the
language of his justice; it is a righteous thing with God to put those
under the impressions of his wrath who have long resisted the
influences of his grace. It is spoken in a way of triumph over this
obstinate and presumptuous rebel: "I even I, will take an effectual
course to humble him; he shall break that would not bend." It is an
expression like that (Isa. i. 24), Ah, I will ease me of my
adversaries.
II. A guard set upon Israel's camp where it now lay most exposed, which
was in the rear, v. 19, 20. The angel of God, whose ministry was made
use of in the pillar of cloud and fire, went from before the camp of
Israel, where they did not now need a guide (there was no danger of
missing their way through the sea, nor needed they any other word of
command than to go forward), and it came behind them, where now they
needed a guard (the Egyptians being just ready to seize the hindmost of
them), and so was a wall of partition between them. There it was of use
to the Israelites, not only to protect them, but to light them through
the sea, and, at the same time, it confounded the Egyptians, so that
they lost sight of their prey just when they were ready to lay hands on
it. The word and providence of God have a black and dark side towards
sin and sinners, but a bright and pleasant side towards those that are
Israelites indeed. That which is a savour of life unto life to some is
a savour of death unto death to others. This was not the first time
that he who in the beginning divided between light and darkness (Gen.
i. 4), and still forms both (Isa. xlv. 7), had, at the same time,
allotted darkness to the Egyptians and light to the Israelites, a
specimen of the endless distinction which will be made between the
inheritance of the saints in light and that utter darkness which for
ever will be the portion of hypocrites. God will separate between the
precious and the vile.
The Destruction of the Egyptians. (b. c. 1491.)
21 And Moses stretched out his hand over the sea; and the Lord caused
the sea to go back by a strong east wind all that night, and made the
sea dry land, and the waters were divided. 22 And the children of
Israel went into the midst of the sea upon the dry ground: and the
waters were a wall unto them on their right hand, and on their left.
23 And the Egyptians pursued, and went in after them to the midst of
the sea, even all Pharaoh's horses, his chariots, and his horsemen.
24 And it came to pass, that in the morning watch the Lord looked unto
the host of the Egyptians through the pillar of fire and of the cloud,
and troubled the host of the Egyptians, 25 And took off their chariot
wheels, that they drave them heavily: so that the Egyptians said, Let
us flee from the face of Israel; for the Lord fighteth for them against
the Egyptians. 26 And the Lord said unto Moses, Stretch out thine
hand over the sea, that the waters may come again upon the Egyptians,
upon their chariots, and upon their horsemen. 27 And Moses stretched
forth his hand over the sea, and the sea returned to his strength when
the morning appeared; and the Egyptians fled against it; and the Lord
overthrew the Egyptians in the midst of the sea. 28 And the waters
returned, and covered the chariots, and the horsemen, and all the host
of Pharaoh that came into the sea after them; there remained not so
much as one of them. 29 But the children of Israel walked upon dry
land in the midst of the sea; and the waters were a wall unto them on
their right hand, and on their left. 30 Thus the Lord saved Israel
that day out of the hand of the Egyptians; and Israel saw the Egyptians
dead upon the sea shore. 31 And Israel saw that great work which the
Lord did upon the Egyptians: and the people feared the Lord, and
believed the Lord, and his servant Moses.
We have here the history of that work of wonder which is so often
mentioned both in the Old and New Testament, the dividing of the Red
Sea before the children of Israel. It was the terror of the Canaanites
(Josh. ii. 9, 10), the praise and triumph of the Israelites, Ps. cxiv.
3; cvi. 9; cxxxvi. 13, 14. It was a type of baptism, 1 Cor. x. 1, 2.
Israel's passage through it was typical of the conversion of souls
(Isa. xi. 15), and the Egyptians' perdition in it was typical of the
final ruin of all impenitent sinners, Rev. xx. 14. Here we have,
I. An instance of God's almighty power in the kingdom of nature, in
dividing the sea, and opening a passage through the waters. It was a
bay, or gulf, or arm of the sea, two or three leagues over, which was
divided, v. 21. The instituted sign made use of was Moses's stretching
out his hand over it, to signify that it was done in answer to his
prayer, for the confirmation of his mission, and in favour to the
people whom he led. The natural sign was a strong east wind, signifying
that it was done by the power of God, whom the winds and the seas obey.
If there be any passage in the book of Job which has reference to the
miracles wrought for Israel's deliverance out of Egypt, it is that in
Job xxvi. 12, He divideth the sea with his power, and by his
understanding he smileth through Rahab (so the word is), that is,
Egypt. Note, God can bring his people through the greatest
difficulties, and force a way where he does not find it. The God of
nature has not tied himself to its laws, but, when he pleases,
dispenses with them, and then the fire does not burn, nor the water
flow.
II. An instance of his wonderful favour to his Israel. They went
through the sea to the opposite shore, for I cannot suppose, with some,
that they fetched a compass, and came out again on the same side, v.
22. They walked upon dry land in the midst of the sea, v. 29. And the
pillar of cloud, that glory of the Lord, being their rearward (Isa.
lviii. 8), that the Egyptians might not charge them in the flank, the
waters were a wall to them (it is twice mentioned) on their right hand
and on their left. Moses and Aaron, it is probable, ventured first into
this untrodden path, and then all Israel after them; and this march
through the paths of the great waters would make their march
afterwards, through the wilderness, less formidable. Those who had
followed God through the sea needed not to fear following him
whithersoever he led them. This march through the sea was in the night,
and not a moon-shiny night, for it was seven days after the full moon,
so that they had no light but what they had from the pillar of cloud
and fire. This made it the more awful; but where God leads us he will
light us; while we follow his conduct, we shall not want his comforts.
This was done, and recorded, in order to encourage God's people in all
ages to trust in him in the greatest straits. What cannot he do who did
this? What will not he do for those that fear and love him who did this
for these murmuring unbelieving Israel is, who yet were beloved for
their fathers' sake, and for the sake of a remnant among them? We find
the saints, long afterwards, making themselves sharers in the triumphs
of this march (Ps. lxvi. 6): They went through the flood on foot; there
did we rejoice in him: and see how this work of wonder is improved, Ps.
lxxvii. 11, 16, 19.
III. An instance of his just and righteous wrath upon his and his
people's enemies, the Egyptians. Observe here, 1. How they were
infatuated. In the heat of their pursuit, they went after the
Israelites into the midst of the sea, v. 23. "Why," thought they, "may
not we venture where Israel did?" Once or twice the magicians of Egypt
had done what Moses did, with their enchantments; Pharaoh remembered
this, but forgot how they were nonplussed at last. They were more
advantageously provided with chariots and horses, while the Israelites
were on foot. Pharaoh had said, I know not the Lord; and by this it
appeared he did not, else he would not have ventured thus. None so bold
as those that are blind. Rage against Israel made them thus daring and
inconsiderate: they had long hardened their own hearts; and now God
hardened them to their ruin, and hid from their eyes the things that
belonged to their peace and safety. Surely in vain is the net spread in
the sight of any bird (Prov. i. 17); yet so blind where the Egyptians
that they hastened to the snare, Prov. vii. 23. Note, The ruin of
sinners is brought on by their own presumption, which hurries them
headlong into the pit. They are self-destroyers. 2. How they were
troubled and perplexed, v. 24, 25. For some hours they marched through
the divided waters as safely and triumphantly as Israel did, not
doubting but, that, in a little time, they should gain their point.
But, in the morning watch, the Lord looked upon the host of the
Egyptians, and troubled them. Something or other they saw or heard from
the pillar of cloud and fire which put them into great consternation,
and gave them an apprehension of their ruin before it was brought upon
them. Now it appeared that the triumphing of the wicked is short, and
that God has ways to frighten sinners into despair, before he plunges
them into destruction. He cuts off the spirit of princes, and is
terrible to the kings of the earth. (1.) They had hectored and boasted
as if the day were their own; but now they were troubled and dismayed,
struck with a panic-fear. (2.) They had driven furiously; but now they
drove heavily, and found themselves plugged and embarrassed at every
step; the way grew deep, their hearts grew sad, their wheels dropped
off, and the axle-trees failed. Thus can God check the violence of
those that are in pursuit of his people. (3.) They had been flying upon
the back of Israel, as the hawk upon the trembling dove; but now they
cried, Let us flee from the face of Israel, which had become to them
like a torch of fire in a sheaf, Zech. xii. 6. Israel has now, all of a
sudden, become as much a terror to them as they had been to Israel.
They might have let Israel alone and would not; now they would flee
from the face of Israel and cannot. Men will not be convinced, till it
is too late, that those who meddle with God's people meddle to their
own hurt; when the Lord shall come with ten thousands of his saints, to
execute judgment, the mighty men will in vain seek to shelter
themselves under rocks and mountains from the face of Israel and
Israel's King, Rev. vi. 15. Compare with this story, Job xxvii. 20, &c.
3. How they were all drowned. As soon as ever the children of Israel
had got safely to the shore, Moses was ordered to stretch out his hand
over the sea, and thereby give a signal to the waters to close again,
as before, upon he word of command, they had opened to the right and
the left, v. 29. He did so, and immediately the waters returned to
their place, and overwhelmed all the host of the Egyptians, v. 27, 28.
Pharaoh and his servants, who had hardened one another in sin, now fell
together, and not one escaped. An ancient tradition says that Pharaoh's
magicians, Jannes and Jambres, perished with the rest, as Balaam with
the Midianites whom he had seduced, Num. xxxi. 8. And now, (1.) God
avenged upon the Egyptians the blood of the firstborn whom they had
drowned: and the principal is repaid with interest, it is recompensed
double, full-grown Egyptians for newborn Israelites; thus the Lord is
righteous, and precious is his people's blood in his sight, Ps. lxxii.
14. (2.) God reckoned with Pharaoh for all his proud and insolent
conduct towards Moses his ambassador. Mocking the messengers of the
Lord, and playing the fool with them, bring ruin without remedy. Now
God got him honour upon Pharaoh, looking upon that proud man, and
abasing him, Job. xl. 12. Come and see the desolations he made, and
write it, not in water, but with an iron pen in the rock for ever. Here
lies that bloody tyrant who bade defiance to his Maker, to his demands,
threatenings, and judgments; a rebel to God, and a slave to his own
barbarous passions; perfectly lost to humanity, virtue, and all true
honour; here he lies, buried in the deep, a perpetual monument of
divine justice. Here he went down to the pit, though he was the terror
of the mighty in the land of the living. This is Pharaoh and all his
multitude, Ezek. xxxi. 18.
IV. Here is the notice which the Israelites took of this wonderful work
which God wrought for them, and the good impressions which it made upon
them for the present.
1. They saw the Egyptians dead upon the sands, v. 30. Providence so
ordered it that the next tide threw up the dead bodies, (1.) For the
greater disgrace of the Egyptians. Now the beasts and birds of prey
were called to eat the flesh of the captains and mighty men, Rev. xix.
17, 18. The Egyptians were very nice and curious in embalming and
preserving the bodies of their great men, but here the utmost contempt
is poured upon all the grandees of Egypt; see how they lie, heaps upon
heaps, as dung upon the face of the earth. (2.) For the greater triumph
of the Israelites, and to affect them the more with their deliverance;
for the eye affects the heart. See Isa. lxvi. 24, They shall go forth,
and look upon the carcases of the men that have transgressed against
me. Probably they stripped the slain and, having borrowed jewels of
their neighbours before, which (the Egyptians having by this hostile
pursuit of them broken their faith with them) henceforward they were
not under any obligation to restore, they now got arms from them,
which, some think, they were not before provided with. Thus, when God
broke the heads of Leviathan in pieces, he gave him to be meat to the
people inhabiting the wilderness, Ps. lxxiv. 14.
2. The sight of this great work greatly affected them, and now they
feared the Lord, and believed the Lord, and his servant Moses, v. 31.
Now they were ashamed of their distrusts and murmurings, and, in the
good mind they were in, they would never again despair of help from
Heaven, no, not in the greatest straits; they would never again quarrel
with Moses, nor talk of returning to Egypt. They were now baptized unto
Moses in the sea, 1 Cor. x. 2. This great work which God wrought for
them by the ministry of Moses bound them effectually to follow his
directions, under God. This confirmed their faith in the promises that
were yet to be fulfilled; and, being brought thus triumphantly out of
Egypt, they did not doubt that they should be in Canaan shortly, having
such a God to trust to, and such a mediator between them and him. O
that there had been such a heart in them as now there seemed to be!
Sensible mercies, when they are fresh, make sensible impressions; but
with many these impressions soon wear off: while they see God's works,
and feel the benefit of them, they fear him and trust in him; but they
soon forget his works, and then they slight him. How well were it for
us if we were always in as good a frame as we are in sometimes!
__________________________________________________________________
E X O D U S
CHAP. XV.
In this chapter, I. Israel looks back upon Egypt with a song of praise
for their deliverance. Here is, 1. The song itself, ver. 1-19. 2. The
solemn singing of it, ver. 20, 21. II. Israel marches forward in the
wilderness (ver. 22), and there, 1. Their discontent at the waters of
Marah (ver. 23, 24), and the relief granted them, ver. 25, 26. 2. Their
satisfaction in the waters of Elim, ver. 27.
Triumphant Song of the Israelites. (b. c. 1491.)
1 Then sang Moses and the children of Israel this song unto the Lord,
and spake, saying, I will sing unto the Lord, for he hath triumphed
gloriously: the horse and his rider hath he thrown into the sea. 2
The Lord is my strength and song, and he is become my salvation: he is
my God, and I will prepare him an habitation; my father's God, and I
will exalt him. 3 The Lord is a man of war: the Lord is his name. 4
Pharaoh's chariots and his host hath he cast into the sea: his chosen
captains also are drowned in the Red sea. 5 The depths have covered
them: they sank into the bottom as a stone. 6 Thy right hand, O Lord,
is become glorious in power: thy right hand, O Lord, hath dashed in
pieces the enemy. 7 And in the greatness of thine excellency thou
hast overthrown them that rose up against thee: thou sentest forth thy
wrath, which consumed them as stubble. 8 And with the blast of thy
nostrils the waters were gathered together, the floods stood upright as
an heap, and the depths were congealed in the heart of the sea. 9 The
enemy said, I will pursue, I will overtake, I will divide the spoil; my
lust shall be satisfied upon them; I will draw my sword, my hand shall
destroy them. 10 Thou didst blow with thy wind, the sea covered them:
they sank as lead in the mighty waters. 11 Who is like unto thee, O
Lord, among the gods? who is like thee, glorious in holiness, fearful
in praises, doing wonders? 12 Thou stretchedst out thy right hand,
the earth swallowed them. 13 Thou in thy mercy hast led forth the
people which thou hast redeemed: thou hast guided them in thy strength
unto thy holy habitation. 14 The people shall hear, and be afraid:
sorrow shall take hold on the inhabitants of Palestina. 15 Then the
dukes of Edom shall be amazed; the mighty men of Moab, trembling shall
take hold upon them; all the inhabitants of Canaan shall melt away.
16 Fear and dread shall fall upon them; by the greatness of thine arm
they shall be as still as a stone; till thy people pass over, O Lord,
till the people pass over, which thou hast purchased. 17 Thou shalt
bring them in, and plant them in the mountain of thine inheritance, in
the place, O Lord, which thou hast made for thee to dwell in, in the
Sanctuary, O Lord, which thy hands have established. 18 The Lord
shall reign for ever and ever. 19 For the horse of Pharaoh went in
with his chariots and with his horsemen into the sea, and the Lord
brought again the waters of the sea upon them; but the children of
Israel went on dry land in the midst of the sea. 20 And Miriam the
prophetess, the sister of Aaron, took a timbrel in her hand; and all
the women went out after her with timbrels and with dances. 21 And
Miriam answered them, Sing ye to the Lord, for he hath triumphed
gloriously; the horse and his rider hath he thrown into the sea.
Having read how that complete victory of Israel over the Egyptians was
obtained, here we are told how it was celebrated; those that were to
hold their peace while the deliverance was in working (ch. xiv. 14)
must not hold their peace now that it was wrought; the less they had to
do then the more they had to do now. If God accomplishes deliverance by
his own immediate power, it redounds so much the more to his glory.
Moses, no doubt by divine inspiration, indited this song, and delivered
it to the children of Israel, to be sung before they stirred from the
place where they saw the Egyptians dead upon the shore. Observe, 1.
They expressed their joy in God, and thankfulness to him, by singing;
it is almost natural to us thus to give vent to our joy and the
exultations of our spirit. By this instance it appears that the singing
of psalms, as an act of religious worship, was used in the church of
Christ before the giving of the ceremonial law, and therefore was no
part of it, nor abolished with it. Singing is as much the language of
holy joy as praying is of holy desire. 2. Moses, who had gone before
them through the sea, goes before them in the song, and composes it for
them. Note, Those that are active in public services should not be
neuters in public praises. 3. When the mercy was fresh, and they were
much affected with it, then they sang this song. Note, When we have
received special mercy from God, we ought to be quick and speedy in our
returns of praise to him, before time and the deceitfulness of our own
hearts efface the good impressions that have been made. David sang his
triumphant song in the day that the Lord delivered him, 2 Sam. xxii. 1.
Bis dat qui cito dat--He gives twice who gives quickly. 4. When they
believed the Lord (ch. xiv. 31) then they sang this song: it was a song
of faith; this connection is observed (Ps. cvi. 12): Then believed they
his words, they sang his praise. If with the heart man believes, thus
confession must be made. Here is,
I. The song itself; and,
1. We may observe respecting this song, that it is, (1.) An ancient
song, the most ancient that we know of. (2.) A most admirable
composition, the style lofty and magnificent, the images lively and
proper, and the whole very moving. (3.) It is a holy song, consecrated
to the honour of God, and intended to exalt his name and celebrate his
praise, and his only, not in the least to magnify any man: holiness to
the Lord is engraven in it, and to him they made melody in the singing
of it. (4.) It is a typical song. The triumphs of the gospel church, in
the downfall of its enemies, are expressed in the song of Moses and the
song of the Lamb put together, which are said to be sung upon a sea of
glass, as this was upon the Red Sea, Rev. xv. 2, 3.
2. Let us observe what Moses chiefly aims at in this song.
(1.) He gives glory to God, and triumphs in him; this is first in his
intention (v. 1): I will sing unto the Lord. Note, All our joy must
terminate in God, and all our praises be offered up to him, the Father
of lights and Father of mercies, for he hath triumphed. Note, All that
love God triumph in his triumphs; what is his honour should be our joy.
Israel rejoiced in God, [1.] As their own God, and therefore their
strength, song, and salvation, v. 2. Happy therefore the people whose
God is the Lord; they need no more to make them happy. They have work
to do, temptations to grapple with, and afflictions to bear, and are
weak in themselves; but he strengthens them: his grace is their
strength. They are often in sorrow, upon many accounts, but in him they
have comfort, he is their song; sin, and death, and hell, threaten
them, but he is, and will be, their salvation: See Isa. xii. 2. [2.] As
their fathers' God. This they take notice of, because, being conscious
to themselves of their own unworthiness and provocations, they had
reason to think that what God had now done for them was for their
fathers' sake, Deut. iv. 37. Note, The children of the covenant ought
to improve their fathers' relation to God as their God for comfort, for
caution, and for quickening. [3.] As a God of infinite power (v. 3):
The Lord is a man of war, that is, well able to deal with all those
that strive with their Maker, and will certainly be too hard for them.
[4.] As a God of matchless and incomparable perfection, v. 11. This is
expressed, First, More generally: Who is like unto thee, O Lord, among
the gods! This is pure praise, and a high expression of humble
adoration.--It is a challenge to all other gods to compare with him:
"Let them stand forth, and pretend their utmost; none of them dare make
the comparison." Egypt was notorious for the multitude of its gods, but
the God of the Hebrews was too hard for them and baffled them all, Num.
xxxviii. 4; Deut. xxxii. 23-39. The princes and potentates of the world
are called gods, but they are feeble and mortal, none of them all
comparable to Jehovah, the almighty and eternal God.--It is confession
of his infinite perfection, as transcendent and unparalleled. Note, God
is to be worshipped and adored as a being of such infinite perfection
that there is none like him, nor any to be compared with him, as one
that in all things has and must have the pre-eminence, Ps. lxxxix. 6.
Secondly, More particularly, 1. He is glorious in holiness; his
holiness is his glory. It is that attribute which angels adore, Isa.
vi. 3. His holiness appeared in the destruction of Pharaoh, his hatred
of sin, and his wrath against obstinate sinners. It appeared in the
deliverance of Israel, his delight in the holy seed, and his
faithfulness to his own promise. God is rich in mercy--this is his
treasure, glorious in holiness--this is his honour. Let us always give
thanks at the remembrance of his holiness. 2. He is fearful in praises.
That which is the matter of our praise, though it is joyful to the
servants of God, is dreadful and very terrible to his enemies, Ps.
lxvi. 1-3. Or it directs us in the manner of our praising God; we
should praise him with a humble holy awe, and serve the Lord with fear.
Even our spiritual joy and triumph must be balanced with a religious
fear. 3. He is doing wonders, wondrous to all, being above the power
and out of the common course of nature; especially wondrous to us, in
whose favour they are wrought, who are so unworthy that we had little
reason to expect them. They were wonders of power and wonders of grace;
in both God was to be humbly adored.
(2.) He describes the deliverance they were now triumphing in, because
the song was intended, not only to express and excite their
thankfulness for the present, but to preserve and perpetuate the
remembrance of this work of wonder to after-ages. Two things were to be
taken notice of:--
[1.] The destruction of the enemy; the waters were divided, v. 8. The
floods stood upright as a heap. Pharaoh and all his hosts were buried
in the waters. The horse and his rider could not escape (v. 1), the
chariots, and the chosen captains (v. 4); they themselves went into the
sea, and they were overwhelmed, v. 19. The depths, the sea, covered
them, and the proud waters went over the proud sinners; they sank like
a stone, like lead (v. 5, 10), under the weight of their own guilt and
God's wrath. Their sin had made them hard like a stone, and now they
justly sink like a stone. Nay, the earth itself swallowed them (v. 12);
their dead bodies sank into the sands upon which they were thrown up,
which sucked them in. Those whom the Creator fights against the whole
creation is at war with. All this was the Lord's doing, and his only.
It was an act of his power: Thy right hand, O Lord, not ours, has
dashed in pieces the enemy, v. 6. It was with the blast of thy nostrils
(v. 8), and thy wind (v. 10), and the stretching out of thy right hand,
v. 12. It was an instance of his transcendent power--in the greatness
of thy excellency; and it was the execution of his justice: Thou
sentest forth thy wrath, v. 7. This destruction of the Egyptians was
made the more remarkable by their pride and insolence, and their
strange assurance of success: The enemy said, I will pursue, v. 9. Here
is, First, Great confidence. When they pursue, they do not question but
they shall overtake; and, when they overtake, they do not question but
they shall overcome, and obtain so decisive a victory as to divide the
spoil. Note, It is common for men to be most elevated with the hope of
success when they are upon the brink of ruin, which makes their ruin so
much the sorer. See Isa. xxxvii. 24, 25. Secondly, Great
cruelty--nothing but killing, and slaying, and destroying, and this
will satisfy his lust; and a barbarous lust that is which so much blood
must be the satisfaction of. Note, It is a cruel hatred with which the
church is hated; its enemies are bloody men. This is taken notice of
here to show, 1. That God resists the proud, and delights to humble
those who lift up themselves; he that says, "I will, and I will,
whether God will or no," shall be made to know that wherein he deals
proudly God is above him. 2. That those who thirst for blood shall have
enough of it. Those who love to be destroying shall be destroyed; for
we know who has said, Vengeance is mine, I will repay.
[2.] The protection and guidance of Israel (v. 13): Thou in thy mercy
hast led forth the people, led them forth out of the bondage Egypt, led
them forth out of the perils of the Red Sea, v. 19. But the children of
Israel went on dry land. Note, The destruction of the wicked serves for
a foil to set off the salvation of Israel, and to make it the more
illustrious, Isa. xlv. 13-15.
(3.) He sets himself to improve this wonderful appearance of God for
them. [1.] In order to quicken them to serve God: in consideration of
this, I will prepare him habitation, v. 2. God having preserved them,
and prepared a covert for them under which they had been safe and easy,
they resolve to spare no cost nor pains for the erecting of a
tabernacle to his honour, and there they will exalt him, and mention,
to his praise, the honour he had got upon Pharaoh. God had now exalted
them, making them great and high, and therefore they will exalt him, by
speaking of his infinite height and grandeur. Note, Our constant
endeavour should be, by praising his name and serving his interests, to
exalt God; and it is an advancement to us to be so employed. [2.] In
order to encourage them to trust in God. So confident is this Psalmist
of the happy issue of the salvation which was so gloriously begun that
he looks upon it as in effect finished already: "Thou hast guided them
to thy holy habitation, v. 13. Thou hast thus put them into the way to
it, and wilt in due time bring them to the end of that way," for God's
work is perfect; or, "Thou hast guided them to attend thy holy
habitation in heaven with their praises." Note, Those whom God takes
under his direction he will guide to his holy habitation in faith now,
and in fruition shortly. Two ways this great deliverance was
encouraging:--First, It was such an instance of God's power as would
terrify their enemies, and quite dishearten them, v. 14-16. The very
report of the overthrow of the Egyptians would be more than half the
over throw of all their other enemies; it would sink their spirits,
which would go far towards the sinking of their powers and interests;
he Philistines, Moabites, Edomites, and Canaanites (with each of which
nations Israel was to grapple), would be alarmed by it, would be quite
dispirited, and would conclude it was in vain to fight against Israel,
when a God of such power fought for them. It had this effect; the
Edomites were afraid of them (Deut. ii. 4), so were the Moabites (Num.
xxii. 3), and the Canaanites, Josh. ii. 9, 10; v. 1. Thus God sent his
fear before them (ch. xxiii. 27), and cut off the spirit of princes.
Secondly, It was such a beginning of God's favour to them as gave them
an earnest of he perfection of his kindness. This was but in order to
something further: Thou shalt bring them in, v. 17. If he thus bring
them out of Egypt, notwithstanding their unworthiness, and the
difficulties that lay in the way of their escape, doubtless he will
bring them into Canaan; for has he begun (so begun), and will he not
make an end? Note, Our experiences of God's power and favour should be
improved for the support of our expectations. "Thou hast, therefore,
not only thou canst, but we trust thou wilt," is good arguing. Thou
wilt plant them in the place which thou has made for thee to dwell in.
Note, It is good dwelling where God dwells, in his church on earth (Ps.
xxvii. 4), in his church in heaven, John xvii. 24. Where he says, "This
is my rest for ever," we should say, "Let it be ours." Lastly, The
great ground of the encouragement which they draw from this work of
wonder is, The Lord shall reign for ever and ever, v. 18. They had now
seen an end of Pharaoh's reign; but time itself shall not put a period
to Jehovah's reign, which, like himself, is eternal, and not subject to
change. Note, It is the unspeakable comfort of all God's faithful
subjects, not only that he does reign universally and with an
incontestable sovereignty, but that he will reign eternally, and there
shall be no end of his dominion.
II. The solemn singing of this song, v. 20, 21. Miriam (or Mary, it is
the same name) presided in an assembly of the women, who (according to
the softness of their sex, and the common usage of those times for
expressing joy, with timbrels and dances) sang this song. Moses led the
psalm, and gave it out for the men, and then Miriam for the women.
Famous victories were wont to be applauded by the daughters of Israel
(1 Sam. xviii. 6, 7); so was this. When God brought Israel out of
Egypt, it is said (Micah vi. 4), He sent before them Moses, Aaron, and
Miriam, though we read not of any thing memorable that Miriam did but
this. But those are to be reckoned great blessings to a people who
assist them, and go before them, in praising God.
The Waters of Marah. (b. c. 1491.)
22 So Moses brought Israel from the Red sea, and they went out into the
wilderness of Shur; and they went three days in the wilderness, and
found no water. 23 And when they came to Marah, they could not drink
of the waters of Marah, for they were bitter: therefore the name of it
was called Marah. 24 And the people murmured against Moses, saying,
What shall we drink? 25 And he cried unto the Lord; and the Lord
showed him a tree, which when he had cast into the waters, the waters
were made sweet: there he made for them a statute and an ordinance, and
there he proved them, 26 And said, If thou wilt diligently hearken to
the voice of the Lord thy God, and wilt do that which is right in his
sight, and wilt give ear to his commandments, and keep all his
statutes, I will put none of these diseases upon thee, which I have
brought upon the Egyptians: for I am the Lord that healeth thee. 27
And they came to Elim, where were twelve wells of water, and threescore
and ten palm trees: and they encamped there by the waters.
It should seem, it was with some difficulty that Moses prevailed with
Israel to leave that triumphant shore on which they sang the foregoing
song. They were so taken up with the sight, or with the song, or with
the spoiling of the dead bodies, that they cared not to go forward, but
Moses with much ado brought them from the Red Sea into a wilderness.
The pleasures of our way to Canaan must not retard our progress, but
quicken it, though we have a wilderness before us. Now here we are
told,
I. That in the wilderness of Shur they had no water, v. 22. This was a
sore trial to the young travellers, and a diminution to their joy; thus
God would train them up to difficulties. David, in a dry and thirsty
land where no water is, reaches forth towards God, Ps. lxiii. 1.
II. That at Marah they had water, but it was bitter, so that though
they had been three days without water they could not drink it, because
it was extremely unpleasant to the taste or was likely to be
prejudicial to their health, or was so brackish that it rather
increased their thirst than quenched it, v. 23. Note, God can embitter
that to us from which we promise ourselves most satisfaction, and often
does so in the wilderness of this world, that our wants and
disappointments in the creature may drive us to the Creator, in whose
favour alone true comfort is to be had. Now in this distress, 1. The
people fretted and quarrelled with Moses, as if he had done ill by
them. What shall we drink? is all their clamour, v. 24. Note, The
greatest joys and hopes are soon turned into the greatest griefs and
fears with those that live by sense only, and not by faith. 2. Moses
prayed: He cried unto the Lord, v. 25. The complaints which they
brought to him he brought to God, on whom, notwithstanding his
elevation, Moses owned a constant dependence. Note, It is the greatest
relief of the cares of magistrates and ministers, when those under
their charge make them uneasy, that they may have recourse to God by
prayer: he is the guide of the church's guides and to him, as the Chief
Shepherd, the under-shepherds must upon all occasions apply. 3. God
provided graciously for them. He directed Moses to a tree, which he
cast into the waters, in consequence of which, all of a sudden, they
were made sweet. Some think this wood had a peculiar virtue in it for
this purpose, because it is said, God showed him the tree. God is to be
acknowledged, not only in the creating of things useful for man, but in
discovering their usefulness. Or perhaps this was only a sign, and not
at all a means, of the cure, any more than the brazen serpent, or
Elisha's casting one cruse full of salt into the waters of Jericho.
Some make this tree typical of the cross of Christ, which sweetens the
bitter waters of affliction to all the faithful, and enables them to
rejoice in tribulation. The Jews' tradition is that the wood of this
tree was itself bitter, yet it sweetened the waters of Marah; the
bitterness of Christ's sufferings and death alters the property of
ours. 4. Upon this occasion, God came upon terms with them, and plainly
told them, now that they had got clear of the Egyptians, and had
entered into the wilderness, that they were upon their good behaviour,
and that according as they carried themselves so it would be well or
ill with them: There he made a statute and an ordinance, and settled
matters with them. There he proved them, that is, there he put them
upon the trial, admitted them as probationers for his favour. In short,
he tells them, v. 26, (1.) What he expected from them, and that was, in
one word, obedience. They must diligently hearken to his voice, and
give ear to his commandments, that they might know their duty, and not
transgress through ignorance; and they must take care in every thing to
do that which was right in God's sight, and to keep all his statutes.
They must not think, now that they were delivered from their bondage in
Egypt, that they had no lord over them, but were their own masters; no,
therefore they must look upon themselves as God's servants, because he
had loosed their bonds, Ps. cxvi. 16; Luke i. 74, 75. (2.) What they
might then expect from him: I will put none of these diseases upon
thee, that is, "I will not bring upon thee any of the plagues of
Egypt." This intimates that, if they were rebellious and disobedient,
the very plagues which they had seen inflicted upon their enemies
should be brought upon them; so it is threatened, Deut. xxviii. 60.
God's judgments upon Egypt, as they were mercies to Israel, opening the
way to their deliverance, so they were warnings to Israel, and designed
to awe them into obedience. Let not the Israelites think, because God
had thus highly honoured them in the great things he had done for them,
and had proclaimed them to all the world his favourites, that therefore
he would connive at their sins and let them do as they would. No, God
is no respecter of persons; a rebellious Israelite shall fare no better
than a rebellious Egyptian; and so they found, to their cost, before
the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe
and happy;" the threatening is implied only, but the promise is
expressed: "I am the Lord that healeth thee, and will take care of thy
comfort wherever thou goest." Note, God is the great physician. If we
be kept well, it is he that keeps us; if we be made well, it is he that
restores us; he is our life, and the length of our days.
III. That at Elim they had good water, and enough of it, v. 27. Though
God may, for a time, order his people to encamp by the waters of Marah,
yet that shall not always be their lot. See how changeable our
condition is in this world, from better to worse, from worse to better.
Let us therefore learn both how to be abased and how to abound, to
rejoice as though we rejoiced not when we are full, and to weep as
though we wept not when we are emptied. Here were twelve wells for
their supply, one for every tribe, that they might not strive for
water, as their fathers had sometimes done; and, for their pleasure,
there were seventy palm-trees, under the shadow of which their great
men might repose themselves. Note, God can find places of refreshment
for his people even in the wilderness of this world, wells in the
valley of Baca, lest they should faint in their mind with perpetual
fatigue: yet, whatever our delights may be in the land of our
pilgrimage, we must remember that we do but encamp by them for a time,
that here we have no continuing city.
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E X O D U S
CHAP. XVI.
This chapter gives us an account of the victualling of the camp of
Israel. I. Their complaint for want of bread, ver. 1-3. II. The notice
God gave them beforehand of the provision he intended to make for them,
ver. 4-12. III. The sending of the manna, ver. 13-15. IV. The laws and
orders concerning the manna. 1. That they should gather it daily for
their daily bread, ver. 16-21. 2. That they should gather a double
portion on the sixth day, ver. 22-26. 3. That they should expect none
on the seventh day, ver. 27-31. 4. That they should preserve a pot of
it for a memorial, ver. 32, &c.
The Israelites Murmur for Bread. (b. c. 1491.)
1 And they took their journey from Elim, and all the congregation of
the children of Israel came unto the wilderness of Sin, which is
between Elim and Sinai, on the fifteenth day of the second month after
their departing out of the land of Egypt. 2 And the whole
congregation of the children of Israel murmured against Moses and Aaron
in the wilderness: 3 And the children of Israel said unto them, Would
to God we had died by the hand of the Lord in the land of Egypt, when
we sat by the flesh pots, and when we did eat bread to the full; for ye
have brought us forth into this wilderness, to kill this whole assembly
with hunger. 4 Then said the Lord unto Moses, Behold, I will rain
bread from heaven for you; and the people shall go out and gather a
certain rate every day, that I may prove them, whether they will walk
in my law, or no. 5 And it shall come to pass, that on the sixth day
they shall prepare that which they bring in; and it shall be twice as
much as they gather daily. 6 And Moses and Aaron said unto all the
children of Israel, At even, then ye shall know that the Lord hath
brought you out from the land of Egypt: 7 And in the morning, then ye
shall see the glory of the Lord; for that he heareth your murmurings
against the Lord: and what are we, that ye murmur against us? 8 And
Moses said, This shall be, when the Lord shall give you in the evening
flesh to eat, and in the morning bread to the full; for that the Lord
heareth your murmurings which ye murmur against him: and what are we?
your murmurings are not against us, but against the Lord. 9 And Moses
spake unto Aaron, Say unto all the congregation of the children of
Israel, Come near before the Lord: for he hath heard your murmurings.
10 And it came to pass, as Aaron spake unto the whole congregation of
the children of Israel, that they looked toward the wilderness, and,
behold, the glory of the Lord appeared in the cloud. 11 And the Lord
spake unto Moses, saying, 12 I have heard the murmurings of the
children of Israel: speak unto them, saying, At even ye shall eat
flesh, and in the morning ye shall be filled with bread; and ye shall
know that I am the Lord your God.
The host of Israel, it seems, took along with them out of Egypt, when
they came thence on the fifteenth day of the first month, a month's
provisions, which, by the fifteenth day of the second month, was all
spent; and here we have,
I. Their discontent and murmuring upon that occasion, v. 2, 3. The
whole congregation, the greatest part of them, joined in this mutiny;
it was not immediately against God that they murmured, but (which was
equivalent) against Moses and Aaron, God's vicegerents among them. 1.
They count upon being killed in the wilderness--nothing less, at the
first appearance of disaster. If the Lord had been pleased to kill
them, he could easily have done that in the Red Sea; but then he
preserved them, and now could as easily provide for them. It argues
great distrust of God, and of his power and goodness, in every distress
and appearance of danger to despair of life, and to talk of nothing but
being speedily killed. 2. They invidiously charge Moses with a design
to starve them when he brought them out of Egypt; whereas what he had
done was both by order from God and with a design to promote their
welfare. Note, It is no new thing for the greatest kindnesses to be
misinterpreted and basely represented as the greatest injuries. The
worst colours are sometimes put upon the best actions. Nay, 3. They so
far undervalue their deliverance that they wish they had died in Egypt,
nay, and died by the hand of the Lord too, that is, by some of the
plagues which cut off the Egyptians, as if it were not the hand of the
Lord, but of Moses only, that brought them into this hungry wilderness.
It is common for people to say of that pain, or sickness, or sore, of
which they see not the second causes, "It is what pleases God," as if
that were not so likewise which comes by the hand of man, or some
visible accident. Prodigious madness! They would rather die by the
fleshpots of Egypt, where they found themselves with provision, than
live under the guidance of the heavenly pillar in a wilderness and be
provided for by the hand of God! they pronounce it better to have
fallen in the destruction of God's enemies than to bear the fatherly
discipline of his children! We cannot suppose that they had any great
plenty in Egypt, how largely soever they now talk of the flesh-pots;
nor could they fear dying for want in the wilderness, while they had
their flocks and herds with them. But discontent magnifies what is
past, and vilifies what is present, without regard to truth or reason.
None talk more absurdly than murmurers. Their impatience, ingratitude,
and distrust of God, were so much the worse in that they had lately
received such miraculous favours, and convincing proofs both that God
could help them in the greatest exigencies and that really he had mercy
in store for them. See how soon they forgot his works, and provoked him
at the sea, even at the Red Sea, Ps. cvi. 7-13. Note, Experiences of
God's mercies greatly aggravate our distrusts and murmurings.
II. The care God graciously took for their supply. Justly he might have
said, "I will rain fire and brimstone upon these murmurers, and consume
them;" but, quite contrary, he promises to rain bread upon them.
Observe,
1. How God makes known to Moses his kind intentions, that he might not
be uneasy at their murmurings, nor be tempted to wish he had let them
alone in Egypt. (1.) He takes notice of the people's complaints: I have
heard the murmurings of the children of Israel, v. 12. As a God of
pity, he took cognizance of their necessity, which was the occasion of
their murmuring; as a just and holy God, he took cognizance of their
base and unworthy reflections upon his servant Moses, and was much
displeased with them. Note, When we begin to fret and be uneasy, we
ought to consider that God hears all our murmurings, though silent, and
only the murmurings of the heart. Princes, parents, masters, do not
hear all the murmurs of their inferiors against them, and it is well
they do not, for perhaps they could not bear it; but God hears, and yet
bears. We must not think, because God does not immediately take
vengeance on men for their sins, that therefore he does not take notice
of them; no, he hears the murmurings of Israel, and is grieved with
this generation, and yet continues his care of them, as the tender
parent of the froward child. (2.) He promises them a speedy,
sufficient, and constant supply, v. 4. Man being made out of the earth,
his Maker has wisely ordered him food out of the earth, Ps. civ. 14.
But the people of Israel, typifying the church of the first-born that
are written in heaven, and born from above, and being themselves
immediately under the direction and government of heaven, receiving
their charters, laws, and commissions, from heaven, from heaven also
received their food: their law being given by the disposition of
angels, they did also eat angels' food. See what God designed in making
this provision for them: That I may prove them, whether they will walk
in my law or no. [1.] Thus he tried whether they would trust him, and
walk in the law of faith or no, whether they could live from hand to
mouth, and (though now uneasy because their provisions were spent)
could rest satisfied with the bread of the day in its day, and depend
upon God for fresh supplies to-morrow. [2.] Thus he tried whether they
would serve him, and be always faithful to so good a Master, that
provided so well for his servants; and hereby he made it appear to all
the world, in the issue, what an ungrateful people they were, whom
nothing could affect with a sense of obligation. Let favour be shown to
them, yet will they not learn righteousness, Isa. xxvi. 10.
2. How Moses made known these intentions to Israel, as God ordered him.
Here Aaron was his prophet, as he had been to Pharaoh. Moses directed
Aaron what to speak to the congregation of Israel (v. 9); and some
think that, while Aaron was giving a public summons to the congregation
to come near before the Lord, Moses retired to pray, and that the
appearance of the glory of the Lord (v. 10) was in answer to his
prayer. They are called to come near, as Isa. i. 18, Come, and let us
reason together. Note, God condescends to give even murmurers a fair
hearing; and shall we then despise the cause of our inferiors when they
contend with us? Job xxxi. 13. (1.) He convinces them of the evil of
their murmurings. They thought they reflected only upon Moses and
Aaron, but here they are told that God was struck at through their
sides. This is much insisted on (v. 7, 8): "Your murmurings are not
against us, then we would have been silent, but against the Lord; it
was he that led you into these straits, and not we." Note, When we
murmur against those who are instruments of any uneasiness to us,
whether justly or unjustly, we should do well to consider how much we
reflect upon God by it; men are but God's hand. Those that quarrel with
the reproofs and convictions of the word, and are angry with their
ministers when they are touched in a tender part, know not what they
do, for therein they strive with their Maker. Let this for ever stop
the mouth of murmuring, that it is daring impiety to murmur at God,
because he is God; and gross absurdity to murmur at men, because they
are but men. (2.) He assures them of the supply of their wants, that
since they had harped upon the flesh-pots so much they should for once
have flesh in abundance that evening, and bread the next morning, and
so on every day thenceforward, v. 8, 12. Many there are of whom we say
that they are better fed than taught; but the Israelites were thus fed,
that they might be taught. He led him about, he instructed him (Deut.
xxxii. 10); and, as to this instance, see Deut. viii. 3, He fed thee
with manna, that thou mightest know that man doth not live by bread
only. And, besides this, here are two things mentioned, which he
intended to teach them by sending them manna:--[1.] By this you shall
know that the Lord hath brought you out from the land of Egypt, v. 6.
That they were brought out of Egypt was plain enough; but so strangely
sottish and short-sighted were they that they said it was Moses that
brought them out, v. 3. Now God sent them manna, to prove that it was
no less than infinite power and goodness that brought them out, and
this could perfect what was begun. If Moses only had brought them out
of Egypt, he could not thus have fed them; they must therefore own that
that was the Lord's doing, because this was so, and both were
marvellous in their eyes; yet, long afterwards, they needed to be told
that Moses gave them not this bread from heaven, John vi. 32. [2.] By
this you shall know that I am the Lord your God, v. 12. This gave proof
of his power as the Lord, and his particular favour to them as their
God. When God plagued the Egyptians, it was to make them know that he
was the Lord; when he provided for the Israelites, it was to make them
know that he was their God.
3. How God himself manifested his glory, to still the murmurings of the
people, and to put a reputation upon Moses and Aaron, v. 10. While
Aaron was speaking, the glory of the Lord appeared in the cloud. The
cloud itself, one would think, was enough both to strike an awe upon
them and to give encouragement to them; yet, in a few days, it had
grown so familiar to them that it made no impression upon them, unless
it shone with an unusual brightness. Note, What God's ministers say to
us is then likely to do us good when the glory of God shines in with it
upon our souls.
Manna Rained from Heaven. (b. c. 1491.)
13 And it came to pass, that at even the quails came up, and covered
the camp: and in the morning the dew lay round about the host. 14 And
when the dew that lay was gone up, behold, upon the face of the
wilderness there lay a small round thing, as small as the hoar frost on
the ground. 15 And when the children of Israel saw it, they said one
to another, It is manna: for they wist not what it was. And Moses said
unto them, This is the bread which the Lord hath given you to eat. 16
This is the thing which the Lord hath commanded, Gather of it every man
according to his eating, an omer for every man, according to the number
of your persons; take ye every man for them which are in his tents.
17 And the children of Israel did so, and gathered, some more, some
less. 18 And when they did mete it with an omer, he that gathered
much had nothing over, and he that gathered little had no lack; they
gathered every man according to his eating. 19 And Moses said, Let no
man leave of it till the morning. 20 Notwithstanding they hearkened
not unto Moses; but some of them left of it until the morning, and it
bred worms, and stank: and Moses was wroth with them. 21 And they
gathered it every morning, every man according to his eating: and when
the sun waxed hot, it melted.
Now they begin to be provided for by the immediate hand of God.
I. He makes them a feast, at night, of delicate fowl, feathered fowl
(Ps. lxxviii. 27), therefore not locusts, as some think; quails, or
pheasants, or some wild fowl, came up, and covered the camp, so tame
that they might take up as many of them as they pleased. Note, God
gives us of the good things of this life, not only for necessity, but
for delight, that we may not only serve him, but serve him cheerfully.
II. Next morning he rained manna upon them, which was to be continued
to them for their daily bread. 1. That which was provided for them was
manna, which descended from the clouds, so that, in some sense, they
might be said to live upon the air. It came down in dew that melted,
and yet was itself of such a consistency as to serve for nourishing
strengthening food, without any thing else. They called it manna,
manhu, "What is this?" Either, "What a poor thing this is!" despising
it: or, "What a strange thing this is!" admiring it: or, "It is a
portion, no matter what it is; it is that which our God has allotted
us, and we will take it and be thankful," v. 14, 15. It was pleasant
food; the Jews say that it was palatable to all, however varied their
tastes. It was wholesome food, light of digestion, and very necessary
(Dr. Grew says) to cleanse them from disorders with which he thinks it
probable that they were, in the time of their bondage, more or less
infected, which disorders a luxurious diet would have made contagious.
By this spare and plain diet we are all taught a lesson of temperance,
and forbidden to desire dainties and varieties. 2. They were to gather
it every morning (v. 21), the portion of a day in his day, v. 4. Thus
they must live upon daily providence, as the fowls of the air, of which
it is said, That which thou givest them they gather (Ps. civ. 28); not
to-day for to-morrow: let the morrow take thought for the things of
itself. To this daily raining and gathering of manna our Saviour seems
to allude when he teaches us to pray, Give us this day our daily bread.
We are hereby taught, (1.) Prudence and diligence in providing food
convenient for ourselves and our household. What God graciously gives
we must industriously gather; with quietness working, and eating our
own bread, not the bread either of idleness or deceit. God's bounty
leaves room for man's duty; it did so even when manna was rained: they
must not eat till they have gathered. (2.) Contentment and satisfaction
with a sufficiency. They must gather, every man according to his
eating; enough is as good as a feast, and more than enough is as bad as
a surfeit. Those that have most have, for themselves, but food, and
raiment, and mirth; and those that have least generally have these: so
that he who gathers much has nothing over, and he who gathers little
has no lack. There is not so great a disproportion between one and
another in the comforts and enjoyments of the things of this life as
there is in the property and possession of the things themselves. (3.)
Dependence upon Providence: Let no man leave till morning (v. 19), but
let them learn to go to bed and sleep quietly, though they have not a
bit of bread in their tent, nor in all their camp, trusting that God,
with the following day, will bring them their daily bread." It was
surer and safer in God's store-house than in their own, and would
thence come to them sweeter and fresher. Read with this, Matt. vi. 25,
Take no thought for your life, &c. See here the folly of hoarding. The
manna that was laid up by some (who thought themselves wiser and better
managers than their neighbours, and who would provide in case it should
fail next day), putrefied, and bred worms, and became good for nothing.
Note, That proves to be most wasted which is covetously and
distrustfully spared. Those riches are corrupted, James v. 2, 3. Let us
set ourselves to think, [1.] Of that great power of God which fed
Israel in the wilderness, and made miracles their daily bread. What
cannot this God do, who prepared a table in the wilderness, and
furnished it richly even for those who questioned whether he could or
no? Ps. lxxviii. 19, 20. Never was there such a market of provisions as
this, where so many hundred thousand men were daily furnished, without
money and without price. Never was there such an open house kept as God
kept in the wilderness for forty years together, nor such free and
plentiful entertainment given. The feast which Ahasuerus made, to show
the riches of his kingdom, and the honour of his majesty, was nothing
to this, Esth. i. 4. It is said (v. 21), When the sun waxed hot, it
melted; as if what was left were drawn up by the heat of the sun into
the air to be the seed of the next day's harvest, and so from day to
day. [2.] Of that constant providence of God which gives food to all
flesh, for his mercy endures for ever, Ps. cxxxvi. 25. He is a great
house-keeper that provides for all the creatures. The same wisdom,
power, and goodness that now brought food daily out of the clouds, are
employed in the constant course of nature, bringing food yearly out of
the earth, and giving us all things richly to enjoy.
22 And it came to pass, that on the sixth day they gathered twice as
much bread, two omers for one man: and all the rulers of the
congregation came and told Moses. 23 And he said unto them, This is
that which the Lord hath said, To morrow is the rest of the holy
sabbath unto the Lord: bake that which ye will bake to day, and seethe
that ye will seethe; and that which remaineth over lay up for you to be
kept until the morning. 24 And they laid it up till the morning, as
Moses bade: and it did not stink, neither was there any worm therein.
25 And Moses said, Eat that to day; for to day is a sabbath unto the
Lord: to day ye shall not find it in the field. 26 Six days ye shall
gather it; but on the seventh day, which is the sabbath, in it there
shall be none. 27 And it came to pass, that there went out some of
the people on the seventh day for to gather, and they found none. 28
And the Lord said unto Moses, How long refuse ye to keep my
commandments and my laws? 29 See, for that the Lord hath given you
the sabbath, therefore he giveth you on the sixth day the bread of two
days; abide ye every man in his place, let no man go out of his place
on the seventh day. 30 So the people rested on the seventh day. 31
And the house of Israel called the name thereof Manna: and it was like
coriander seed, white; and the taste of it was like wafers made with
honey.
We have here, 1. A plain intimation of the observing of a seventh day
sabbath, not only before the giving of the law upon Mount Sinai, but
before the bringing of Israel out of Egypt, and therefore, from the
beginning, Gen. ii. 3. If the sabbath had now been first instituted,
how could Moses have understood what God said to him (v. 5), concerning
a double portion to be gathered on the sixth day, without making any
express mention of the sabbath? And how could the people so readily
take the hint (v. 22), even to the surprise of the rulers, before Moses
had declared that it was done with a regard to the sabbath, if they had
not had some knowledge of the sabbath before? The setting apart of one
day in seven for holy work, and, in order to that, for holy rest, was a
divine appointment ever since God created man upon the earth, and the
most ancient of positive laws. The way of sabbath-sanctification is the
good old way. 2. The double provision which God made for the
Israelites, and which they were to make for themselves, on the sixth
day: God gave them on the sixth day the bread of two days, v. 29.
Appointing them to rest on the seventh day, he took care that they
should be no losers by it; and none ever will be losers by serving God.
On that day they were to fetch in enough for two days, and to prepare
it, v. 23. The law was very strict, that they must bake and seeth, the
day before, and not on the sabbath day. This does not now make it
unlawful for us to dress meat on the Lord's day, but directs us to
contrive our family affairs so that they may hinder us as little as
possible in the work of the sabbath. Works of necessity, no doubt, are
to be done on that day; but it is desirable to have as little as may be
to do of things necessary to the life that now is, that we may apply
ourselves the more closely to the one thing needful. That which they
kept of for their food on the sabbath day did not putrefy, v. 24. When
they kept it in opposition to a command (v. 20) it stank; when they
kept it in obedience to a command it was sweet and good; for every
thing is sanctified by the word of God and prayer. 3. The intermission
of the manna on the seventh day. God did not send it then, and
therefore they must not expect it, nor go out to gather, v. 25, 26.
This showed that it was not produced by natural causes, and that it was
designed for a confirmation of the divine authority of the law which
was to be given by Moses. Thus God took an effectual course to make
them remember the sabbath day; they could not forget it, nor the day of
preparation for it. Some, it seems, went out on the seventh day,
expecting to find manna (v. 27); but they found none, for those that
will find must seek in the appointed time: seek the Lord while he may
be found. God, upon this occasion, said to Moses, How long refuse you
to keep my commandments? v. 28. Why did he say this to Moses? He was
not disobedient. No, but he was the ruler of a disobedient people, and
God charges it upon him that he might the more warmly charge it upon
them, and might take care that their disobedience should not be through
any neglect or default of his. It was for going out to seek for manna
on he seventh day that they were thus reproved. Note, (1.)
Disobedience, even in a small matter, is very provoking. (2.) God is
jealous for the honour of his sabbaths. If walking out on the sabbath
to seek for food was thus reproved, walking out on that day purely to
find our own pleasure cannot be justified.
A Pot of Manna Preserved. (b. c. 1491.)
32 And Moses said, This is the thing which the Lord commandeth, Fill an
omer of it to be kept for your generations; that they may see the bread
wherewith I have fed you in the wilderness, when I brought you forth
from the land of Egypt. 33 And Moses said unto Aaron, Take a pot, and
put an omer full of manna therein, and lay it up before the Lord, to be
kept for your generations. 34 As the Lord commanded Moses, so Aaron
laid it up before the Testimony, to be kept. 35 And the children of
Israel did eat manna forty years, until they came to a land inhabited;
they did eat manna, until they came unto the borders of the land of
Canaan. 36 Now an omer is the tenth part of an ephah.
God having provided manna to be his people's food in the wilderness,
and to be to them a continual feast, we are here told, 1. How the
memory of it was preserved. An omer of this manna was laid up in a
golden pot, as we are told (Heb. ix. 4), and kept before the testimony,
or the ark, when it was afterwards made, v. 32-34. The preservation of
this manna from waste and corruption was a standing miracle, and
therefore the more proper memorial of this miraculous food. "Posterity
shall see the bread," says God, "wherewith I have fed you in the
wilderness," see what sort of food it was, and how much each man's
daily proportion of it was, that it may appear they were neither kept
to hard fare nor to short allowance, and then judge between God and
Israel, whether they had any cause given them to murmur and find fault
with their provisions, and whether they and their seed after them had
not a great deal of reason gratefully to won God's goodness to them.
Note, Eaten bread must not be forgotten. God's miracles and mercies are
to be had in everlasting remembrance, for our encouragement to trust in
him at all times. 2. How the mercy of it was continued as long as they
had occasion for it. The manna never ceased till they came to the
borders of Canaan, where there was bread enough and to spare, v. 35.
See how constant the care of Providence is; seedtime and harvest fail
not, while the earth remains. Israel was very provoking in the
wilderness, yet the manna never failed them: thus still God causes his
rain to fall on the just and unjust. The manna is called spiritual meat
(1 Cor. x. 3), because it was typical of spiritual blessings in
heavenly things. Christ himself is the true manna, the bread of life,
of which this was a figure, John vi. 49-51. The word of God is the
manna by which our souls are nourished, Matt. iv. 4. The comforts of
the Spirit are hidden manna, Rev. ii. 17. These come from heaven, as
the manna did, and are the support and comfort of the divine life in
the soul, while we are in the wilderness of this world. It is food for
Israelites, for those only that follow the pillar of cloud and fire. It
is to be gathered; Christ in the word is to be applied to the soul, and
the means of grace are to be used. We must every one of us gather for
ourselves, and gather in the morning of our opportunities, which if we
let slip, it may be too late to gather. The manna they gathered must
not be hoarded up, but eaten; those that have received Christ must by
faith live upon him, and not receive his grace in vain. There was manna
enough for all, enough for each, and none had too much; so in Christ
there is a complete sufficiency, and no superfluity. But those that did
eat manna hungered again, died at last, and with many of them God was
not well-pleased; whereas those that feed on Christ by faith shall
never hunger, and shall die no more, and with them God will be for ever
well pleased. The Lord evermore give us this bread!
__________________________________________________________________
E X O D U S
CHAP. XVII.
Two passages of story are recorded in this chapter, I. The watering of
the host of Israel. 1. In the wilderness they wanted water, ver. 1. 2.
In their want they chided Moses, ver. 2, 3. 3. Moses cried to God, ver.
4. 4. God ordered him to smite the rock, and fetch water out of that;
Moses did so, ver. 5, 6. 5. The place named from it, ver. 7. II. The
defeating of the host of Amalek. 1. The victory obtained by the prayer
of Moses, ver. 8-12. 2. By the sword of Joshua, ver. 13. 3. A record
kept of it, ver. 14, 16. And these things which happened to them are
written for our instruction in our spiritual journey and warfare.
The Israelites Murmur for Water. (b. c. 1491.)
1 And all the congregation of the children of Israel journeyed from the
wilderness of Sin, after their journeys, according to the commandment
of the Lord, and pitched in Rephidim: and there was no water for the
people to drink. 2 Wherefore the people did chide with Moses, and
said, Give us water that we may drink. And Moses said unto them, Why
chide ye with me? wherefore do ye tempt the Lord? 3 And the people
thirsted there for water; and the people murmured against Moses, and
said, Wherefore is this that thou hast brought us up out of Egypt, to
kill us and our children and our cattle with thirst? 4 And Moses
cried unto the Lord, saying, What shall I do unto this people? they be
almost ready to stone me. 5 And the Lord said unto Moses, Go on
before the people, and take with thee of the elders of Israel; and thy
rod, wherewith thou smotest the river, take in thine hand, and go. 6
Behold, I will stand before thee there upon the rock in Horeb; and thou
shalt smite the rock, and there shall come water out of it, that the
people may drink. And Moses did so in the sight of the elders of
Israel. 7 And he called the name of the place Massah, and Meribah,
because of the chiding of the children of Israel, and because they
tempted the Lord, saying, Is the Lord among us, or not?
Here is, I. The strait that the children of Israel were in for want of
water; once before the were in the like distress, and now, a second
time, v. 1. They journeyed according to the commandment of the Lord,
led by the pillar of cloud and fire, and yet they came to a place where
there was no water for them to drink. Note, We may be in the way of our
duty, and yet may meet with troubles, which Providence brings us into
for the trial of our faith, and that God may be glorified in our
relief.
II. Their discontent and distrust in this strait. It is said (v. 3),
They thirsted there for water. If they had no water to drink, they must
needs thirst; but this intimates, not only that they wanted water and
felt the inconvenience of that want, but that their passion sharpened
their appetites and they were violent and impatient in their desire;
their thirst made them outrageous. Natural desires, and those that are
most craving, have need to be kept under the check and control of
religion and reason. See what was the language of this inordinate
desire. 1. They challenged Moses to supply them (v. 2): Give us water,
that we may drink, demanding it as a debt, and strongly suspecting that
he was not able to discharge it. Because they were supplied with bread,
they insist upon it that they must be supplied with water too; and
indeed to those that by faith and prayer live a life of dependence upon
God one favour is an earnest of another, and may be humbly pleaded; but
the unthankful and unbelieving have reason to think that the abuse of
former favours is the forfeiture of further favours: Let not them think
that they shall receive any thing (Jam. i. 7), yet they are ready to
demand every thing. 2. They quarrelled with him for bringing them out
of Egypt, as if, instead of delivering them, he designed to murder
them, than which nothing could be more base and invidious, v. 3. Many
that have not only designed well, but done well, for their generation,
have had their best services thus misconstrued, and their patience
thereby tried, by unthinking unthankful people. To such a degree their
malice against Moses rose that they were almost ready to stone him, v.
4. Many good works he had shown them; and for which of these would they
stone him? John x. 32. Ungoverned passions, provoked by the crossing of
unbridled appetites, sometimes make men guilty of the greatest
absurdities, and act like madmen, that cast firebrands, arrows, and
death, among their best friends. 3. They began to question whether God
were with them or not: They tempted the Lord, saying, "Is the Lord
among us or not? v. 7. Is Jehovah among us by that name by which he
made himself known to us in Egypt?" They question his essential
presence--whether there was a God or not; his common
providence--whether that God governed the world; and his special
promise--whether he would be as good as his word to them. This is
called their tempting God, which signifies, not only a distrust of God
in general, but a distrust of him after they had received such proofs
of his power and goodness, for the confirmation of his promise. They
do, in effect, suppose that Moses was an impostor, Aaron a deceiver,
the pillar of cloud and fire a mere sham and illusion, which imposed
upon their senses, that long series of miracles which had rescued them,
served them, and fed them, a chain of cheats, and the promise of Canaan
a banter upon them; it was all so, if the Lord was not among them.
Note, It is a great provocation to God for us to question his presence,
providence, or promise, especially for his Israel to do it, who are so
peculiarly bound to trust him.
III. The course that Moses took, when he was thus set upon, and
insulted. 1. He reproved the murmurers (v. 2): Why chide you with me?
Observe how mildly he answered them; it was well that he was a man of
extraordinary meekness, else their tumultuous conduct would have made
him lose the possession of himself: it is folly to answer passion with
passion, for that makes bad worse; but soft answers turn away wrath. He
showed them whom their murmurings reflected upon, and that the
reproaches they cast on him fell on God himself: You tempt the Lord;
that is, "By distrusting his power, you try his patience, and so
provoke his wrath." 2. He made his complaint to God (v. 4): Moses cried
unto the Lord. This servant came, and showed his Lord all these things,
Luke xiv. 21. When men unjustly censure us and quarrel with us, it will
be a great relief to us to go to God, and by prayer lay the case before
him and leave it with him: if men will not hear us, God will; if their
bad conduct towards us ruffle our spirits, God's consolations will
compose them. Moses begs of God to direct him what he should do, for he
was utterly at a loss; he could not of himself either supply their want
or pacify their tumult; God only could do it. He pleads his own peril:
"They are almost ready to stone me; Lord, if thou hast any regard to
the life of thy poor servant, interpose now."
IV. God's gracious appearance for their relief, v. 5, 6. He orders
Moses to go on before the people, and venture himself in his post,
though they spoke of stoning him. He must take his rod with him, not
(as God might justly have ordered) to summon some plague or other to
chastise them for their distrust and murmuring, but to fetch water for
their supply. O the wonderful patience and forbearance of God towards
provoking sinners! He loads those with benefits that make him to serve
with their sins, maintains those that are at war with him, and reaches
out the hand of his bounty to those that lift up the heel against him.
Thus he teaches us, if our enemy hunger, to feed him, and if he thirst,
as Israel did now, to give him drink, Rom. xii. 20; Matt. v. 44, 45.
Will he fail those that trust him, when he was so liberal even to those
that tempted him? If God had only shown Moses a fountain of water in
the wilderness, as he did Hagar not far hence (Gen. xxi. 19), that
would have been a great favour; but that he might show his power as
well as his pity, and make it a miracle of mercy, he gave them water
out of a rock. He directed Moses whither to go, and appointed him to
take some of the elders of Israel with him, to be witnesses of what was
done, that they might themselves be satisfied, and might satisfy
others, of the certainty of God's presence with them. He promised to
meet him there in the cloud of glory (to encourage him), and ordered
him to smite the rock; Moses obeyed, and immediately water came out of
the rock in great abundance, which ran throughout the camp in streams
and rivers (Ps. lxxviii. 15, 16), and followed them wherever they went
in that wilderness: it is called a fountain of waters, Ps. cxiv. 8. God
showed the care he took of his people in giving them water when they
wanted it; he showed his power in fetching the water out of a rock; and
he put an honour upon Moses in appointing the water to flow out upon
his smiting the rock. This fair water, that came out of the rock, is
called honey and oil (Deut. xxxii. 13), because the people's thirst
made it doubly pleasant; coming when they were in extreme want, it was
like honey and oil to them. It is probable that the people digged
canals for the conveyance of it, and pools for the reception of it, in
like manner as, long afterwards, passing through the valley of Baca,
they made it a well, Ps. lxxxiv. 6; Num. xxi. 18. Let this direct us to
live in a dependence, 1. Upon God's providence, even in the greatest
straits and difficulties. God can open fountains for our supply where
we least expect them, waters in the wilderness (Isa. xliii. 20),
because he makes a way in the wilderness, v. 19. Those who, in this
wilderness, keep to God's way, may trust him to provide for them. While
we follow the pillar of cloud and fire, surely goodness and mercy shall
follow us, like the water out of the rock. 2. Upon Christ's grace: That
rock was Christ, 1 Cor. x. 4. The graces and comforts of the Spirit are
compared to rivers of living water, John vii. 38, 39; iv. 14. These
flow from Christ, who is the rock smitten by the law of Moses, for he
was made under the law. Nothing will supply the needs, and satisfy the
desires, of a soul, but water out of this rock, this fountain opened.
The pleasures of sense are puddle-water; spiritual delights are
rock-water, so pure, so clear, so refreshing--rivers of pleasure.
V. A new name was, upon this occasion, given to the place, preserving
the remembrance, not of the mercy of their supply (the water that
followed them was sufficient to do that), but of the sin of their
murmuring--Massah, temptation, because they tempted God; Meribah,
strife, because they chid with Moses, v. 7. There was thus a
remembrance kept of sin, both for the disgrace of the sinners
themselves (sin leaves a blot upon the name) and for warning to their
seed to take heed of sinning after the similitude of their
transgression.
The Conflict with Amalek; The Defeat of Amalek. (b. c. 1491.)
8 Then came Amalek, and fought with Israel in Rephidim. 9 And Moses
said unto Joshua, Choose us out men, and go out, fight with Amalek: to
morrow I will stand on the top of the hill with the rod of God in mine
hand. 10 So Joshua did as Moses had said to him, and fought with
Amalek: and Moses, Aaron, and Hur went up to the top of the hill. 11
And it came to pass, when Moses held up his hand, that Israel
prevailed: and when he let down his hand, Amalek prevailed. 12 But
Moses' hands were heavy; and they took a stone, and put it under him,
and he sat thereon; and Aaron and Hur stayed up his hands, the one on
the one side, and the other on the other side; and his hands were
steady until the going down of the sun. 13 And Joshua discomfited
Amalek and his people with the edge of the sword. 14 And the Lord
said unto Moses, Write this for a memorial in a book, and rehearse it
in the ears of Joshua: for I will utterly put out the remembrance of
Amalek from under heaven. 15 And Moses built an altar, and called the
name of it Jehovahnissi: 16 For he said, Because the Lord hath sworn
that the Lord will have war with Amalek from generation to generation.
We have here the story of the war with Amalek, which, we may suppose,
was the first that was recorded in the book of the wars of the Lord,
Num. xxi. 14. Amalek was the first of the nations that Israel fought
with, Num. xxiv. 20. Observe,
I. Amalek's attempt: They came out, and fought with Israel, v. 8. The
Amalekites were the posterity of Esau, who hated Jacob because of the
birthright and blessing, and this was an effort of the hereditary
enmity, a malice that ran in the blood, and perhaps was now exasperated
by the working of the promise towards an accomplishment. Consider this,
1. As Israel's affliction. They had been quarrelling with Moses (v. 2),
and now God sends Amalekites to quarrel with them; wars abroad are the
just punishment of strifes and discontents at home. 2. As Amalek's sin;
so it is reckoned, Deut. xxv. 17, 18. They did not boldly front them as
a generous enemy, but without any provocation given by Israel, or
challenge given to them, basely fell upon their rear, and smote those
that were faint and feeble and could neither make resistance nor
escape. Herein they bade defiance to that power which had so lately
ruined the Egyptians; but in vain did they attack a camp guarded and
victualled by miracles: verily they knew not what they did.
II. Israel's engagement with Amalek, in their own necessary defence
against the aggressors. Observe,
1. The post assigned to Joshua, of whom this is the first mention: he
is nominated commander-in-chief in this expedition, that he might be
trained up to the services he was designed for after the death of
Moses, and be a man of war from his youth. He is ordered to draw out a
detachment of choice men from the thousands of Israel and to drive back
the Amalekites, v. 9. When the Egyptians pursued them Israel must stand
still and see what God would do; but now it was required that they
should bestir themselves. Note, God is to be trusted in the use of
means.
2. The post assumed by Moses: I will stand on the top of the hill with
the rod of God in my hand, v. 9. See how God qualifies his people for,
and calls them to, various services for the good of his church: Joshua
fights, Moses prays, and both minister to Israel. Moses went up to the
top of the hill, and placed himself, probably, so as to be seen by
Israel; there he held up the rod of God in his hand, that
wonder-working rod which had summoned the plagues of Egypt, and under
which Israel had passed out of the house of bondage. This rod Moses
held up to Israel, to animate them; the rod was held up as the banner
to encourage the soldiers, who might look up, and say, "Yonder is the
rod, and yonder the hand that used it, when such glorious things were
wrought for us." Note, It tends much to the encouragement of faith to
reflect upon the great things God has done for us, and review the
monuments of his favours. Moses also held up this rod to God, by way of
appeal to him: "Is not the battle the Lord's? Is not he able to help,
and engaged to help? Witness this rod, the voice of which, thus held
up, is (Isa. li. 9, 10), Put on strength, O arm of the Lord; art not
thou it that hath cut Rahab?" Moses was not only a standard-bearer, but
an intercessor, pleading with God for success and victory. Note, When
the host goes forth against the enemy earnest prayers should be made to
the God of hosts for his presence with them. It is here the praying
legion that proves the thundering legion. There, in Salem, in Sion
where prayers were made, there the victory was won, there broke the
arrows of the bow, Ps. lxxvi. 2, 3. Observe, (1.) How Moses was tired
(v. 12): His hands were heavy. The strongest arm will fail with being
long extended; it is God only whose hand is stretched out still. We do
not find that Joshua's hands were heavy in fighting, but Moses's hands
were heavy in praying. The more spiritual any service is the more apt
we are to fail and flag in it. Praying work, if done with due
intenseness of mind and vigour of affection, will be found hard work,
and, though the spirit be willing, the flesh will be weak. Our great
Intercessor in heaven faints not, nor is he weary, though he attends
continually to this very thing. (2.) What influence the rod of Moses
had upon the battle (v. 11): When Moses held up his hand in prayer (so
the Chaldee explains it) Israel prevailed, but, when he let down his
hand from prayer, Amalek prevailed. To convince Israel that the hand of
Moses (with whom they had just now been chiding) contributed more to
their safety than their own hands, his rod than their sword, the
success rises and falls as Moses lifts up or lets down his hands. It
seems, the scale wavered for some time, before it turned on Israel's
side. Even the best cause must expect disappointments as an alloy to
its successes; though the battle be the Lord's, Amalek may prevail for
a time. The reason was, Moses let down his hands. Note, The church's
cause is, commonly, more or less successful according as the church's
friends are more or less strong in faith and fervent in prayer. (3.)
The care that was taken for the support of Moses. When he could not
stand any longer he sat down, not in a chair of state, but upon a stone
(v. 12); when he could not hold up his hands, he would have them held
up. Moses, the man of God, is glad of the assistance of Aaron his
brother, and Hur, who, some think, was his brother-in-law, the husband
of Miriam. We should not be shy either of asking help from others or
giving help to others, for we are members one of another. Moses's
hands, thus stayed, were steady till the going down of the sun; and,
though it was with much ado that he held out, yet his willing mind was
accepted. No doubt it was a great encouragement to the people to see
Joshua before them in the field of battle and Moses above them upon the
top of the hill: Christ is both to us--our Joshua, the captain of our
salvation who fights our battles, and our Moses, who, in the upper
world, ever lives making intercession, that our faith fail not.
III. The defeat of Amalek. Victory had hovered awhile between the
camps; sometimes Israel prevailed and sometimes Amalek, but Israel
carried the day, v. 13. Though Joshua fought with great
disadvantages--his soldiers undisciplined, ill-armed, long inured to
servitude, and apt to murmur; yet by them God wrought a great
salvation, and made Amalek pay dearly for his insolence. Note, Weapons
formed against God's Israel cannot prosper long, and shall be broken at
last. The cause of God and his Israel will be victorious. Though God
gave the victory, yet it is said, Joshua discomfited Amalek, because
Joshua was a type of Christ, and of the same name, and in him it is
that we are more than conquerors. It was his arm alone that spoiled
principalities and powers, and routed all their force.
IV. The trophies of this victory set up. 1. Moses took care that God
should have the glory of it (v. 15); instead of setting up a triumphal
arch, to the honour of Joshua (though it had been a laudable policy to
put marks of honour upon him), he builds an altar to the honour of God,
and we may suppose it was not an altar without sacrifice; but that
which is most carefully recorded is the inscription upon the altar,
Jehovah-nissi--The Lord is my banner, which probably refers to the
lifting up of the rod of God as a banner in this action. The presence
and power of Jehovah were the banner under which they enlisted, by
which they were animated and kept together, and therefore which they
erected in the day of their triumph. In the name of our God we must
always lift up our banners, Ps. xx. 5. It is fit that he who does all
the work should have all the praise. 2. God took care that posterity
should have the comfort and benefit of it: "Write this for a memorial,
not in loose papers, but in a book, write it, and then rehearse it in
the ears of Joshua, let him be entrusted with this memorial, to
transmit it to the generations to come." Moses must now begin to keep a
diary or journal of occurrences; it is the first mention of writing
that we find in scripture, and perhaps the command was not given till
after the writing of the law upon the tables of stone: "Write it in
perpetuam rei memoriam--that the event may be had in perpetual
remembrance; that which is written remains." (1.) "Write what has been
done, what Amalek has done against Israel; write in gall their bitter
hatred, write in blood their cruel attempts, let them never be
forgotten, nor yet what God has done for Israel in saving them from
Amalek. Let ages to come know that God fights for his people, and he
that touches them touches the apple of his eye." (2.) Write what shall
be done. [1.] That in process of time Amalek shall be totally ruined
and rooted out (v. 14), that he shall be remembered only in history."
Amalek would have cut off the name of Israel, that it might be no more
in remembrance (Ps. lxxxiii. 4, 7); and therefore God not only
disappoints him in this, but cuts off his name. "Write it for the
encouragement of Israel, whenever the Amalekites are an annoyance to
them, that Israel will at last undoubtedly triumph in the fall of
Amalek." This sentence was executed in part by Saul (1 Sam. xv), and
completely by David (ch. xxx.; 2 Sam. i. 1; viii. 12); after his time
we never read so much as of the name of Amalek. [2.] This is the
meantime God would have a continual controversy with him (v. 16):
Because his hand is upon the throne of the Lord, that is, against the
camp of Israel in which the Lord ruled, which was the place of his
sanctuary, and is therefore called a glorious high throne from the
beginning (Jer. xvii. 12); therefore the Lord will have war with Amalek
from generation to generation. This was written for direction to Israel
never to make any league with the Amalekites, but to look upon them as
irreconcilable enemies, doomed to ruin. Amalek's destruction was
typical of the destruction of all the enemies of Christ and his
kingdom. Whoever make war with the Lamb, the Lamb will overcome them.
__________________________________________________________________
E X O D U S
CHAP. XVIII.
This chapter is concerning Moses himself, and the affairs of his own
family. I. Jethro his father-in-law brings to him his wife and
children, ver. 1-6. II. Moses entertains his father-in-law with great
respect (ver. 7), with good discourse (ver. 8-11), with a sacrifice and
a feast, ver. 12. III. Jethro advises him about the management of his
business as a judge in Israel, to take inferior judges in to his
assistance (ver. 13-23), and Moses, after some time, takes his counsel
(ver. 24-26), and so they part, ver. 27.
Jethro's Visit to Moses. (b. c. 1491.)
1 When Jethro, the priest of Midian, Moses' father in law, heard of all
that God had done for Moses, and for Israel his people, and that the
Lord had brought Israel out of Egypt; 2 Then Jethro, Moses' father in
law, took Zipporah, Moses' wife, after he had sent her back, 3 And
her two sons; of which the name of the one was Gershom; for he said, I
have been an alien in a strange land: 4 And the name of the other was
Eliezer; for the God of my father, said he, was mine help, and
delivered me from the sword of Pharaoh: 5 And Jethro, Moses' father
in law, came with his sons and his wife unto Moses into the wilderness,
where he encamped at the mount of God: 6 And he said unto Moses, I
thy father in law Jethro am come unto thee, and thy wife, and her two
sons with her.
This incident may very well be allowed to have happened as it is placed
here, before the giving of the law, and not, as some place it, in
connection with what is recorded, Num. x. 11, 29, &c. Sacrifices were
offered before; in these mentioned here (v. 12) it is observable that
Jethro is said to take them, not Aaron. And as to Jethro's advising
Moses to constitute judges under him, though it is intimate (v. 13)
that the occasion of his giving that advice was on the morrow, yet it
does not follow but that Moses's settlement of that affair might be
some time after, when the law was given, as it is placed, Deut. i. 9.
It is plain that Jethro himself would not have him make this alteration
in the government till he had received instructions from God about it
(v. 23), which he did not till some time after. Jethro comes,
I. To congratulate the happiness of Israel, and particularly the honour
of Moses his son-in-law; and now Jethro thinks himself well paid for
all the kindness he had shown to Moses in his distress, and his
daughter better matched than he could have expected. Jethro could not
but hear what all the country rang of, the glorious appearances of God
for his people Israel (v. 1); and he comes to enquire, and inform
himself more fully thereof (see Ps. cxi. 2), and to rejoice with them
as one that had a true respect both for them and for their God. Though
he, as a Midianite, was not to share with them in the promised land,
yet he shared with them in the joy of their deliverance. We may thus
make the comforts of others our own, by taking pleasure, as God does,
in the prosperity of the righteous.
II. To bring Moses's wife and children to him. It seems, he had sent
them back, probably from the inn where his wife's aversion to the
circumcision of her son had like to have cost him his life (ch. iv.
25); fearing lest they should prove a further hindrance, he sent them
home to his father-in-law. He foresaw what discouragements he was
likely to meet with in the court of Pharaoh, and therefore would not
take any with him in his own family. He was of that tribe that said to
his father, I have not known him, when service was to be done for God,
Deut. xxxiii. 9. Thus Christ's disciples, when they were to go upon an
expedition not much unlike that of Moses, were to forsake wife and
children, Matt. xix. 29. But though there might be reason for the
separation that was between Moses and his wife for a time, yet they
must come together again, as soon as ever they could with any
convenience. It is the law of the relation. You husbands, dwell with
your wives, 1 Pet. iii. 7. Jethro, we may suppose, was glad of his
daughter's company, and fond of her children, yet he would not keep her
from her husband, nor them from their father, v. 5, 6. Moses must have
his family with him, that while he ruled the church of God he might set
a good example of prudence in family-government, 1 Tim. iii. 5. Moses
had now a great deal both of honour and care put upon him, and it was
fit that his wife should be with him to share with him in both. Notice
is taken of the significant names of his two sons. 1. The eldest was
called Gershom (v. 3), a stranger, Moses designing thereby, not only a
memorial of his own condition, but a memorandum to his son of his
condition also: for we are all strangers upon earth, as all our fathers
were. Moses had a great uncle almost of the same name, Gershon, a
stranger; for though he was born in Canaan (Gen. xlvi. 11), yet even
there the patriarchs confessed themselves strangers. 2. The other he
called Eliezer (v. 4), My God a help, as we translate it; it looks back
to his deliverance from Pharaoh, when he made his escape, after the
slaying of the Egyptian; but, if this was (as some think) the son that
was circumcised at the inn as he was going, I would rather translate it
so as to look forward, which the original will bear, The Lord is my
help, and will deliver me from the sword of Pharaoh, which he had
reason to expect would be drawn against him when he was going to fetch
Israel out of bondage. Note, When we are undertaking any difficult
service for God and our generation, it is good for us to encourage
ourselves in God as our help: he that has delivered does and will
deliver.
7 And Moses went out to meet his father in law, and did obeisance, and
kissed him; and they asked each other of their welfare; and they came
into the tent. 8 And Moses told his father in law all that the Lord
had done unto Pharaoh and to the Egyptians for Israel's sake, and all
the travail that had come upon them by the way, and how the Lord
delivered them. 9 And Jethro rejoiced for all the goodness which the
Lord had done to Israel, whom he had delivered out of the hand of the
Egyptians. 10 And Jethro said, Blessed be the Lord, who hath
delivered you out of the hand of the Egyptians, and out of the hand of
Pharaoh, who hath delivered the people from under the hand of the
Egyptians. 11 Now I know that the Lord is greater than all gods: for
in the thing wherein they dealt proudly he was above them. 12 And
Jethro, Moses' father in law, took a burnt offering and sacrifices for
God: and Aaron came, and all the elders of Israel, to eat bread with
Moses' father in law before God.
Observe here, I. The kind greeting that took place between Moses and
his father-in-law, v. 7. Though Moses was a prophet of the Lord, a
great prophet, and king in Jeshurun, yet he showed a very humble
respect to his father-in-law. However God in his providence is pleased
to advance us, we must make conscience of giving honour to whom honour
is due, and never look with disdain upon our poor relations. Those that
stand high in the favour of God are not thereby discharged from the
duty they owe to men, nor will that justify them in a stately haughty
carriage. Moses went out to meet Jethro, did homage to him, and kissed
him. Religion does not destroy good manners. They asked each other of
their welfare. Even the kind How-do-you-do's that pass between them are
taken notice of, as the expressions and improvements of mutual love and
friendship.
II. The narrative that Moses gave his father-in-law of the great things
God had done for Israel, v. 8. This was one thing Jethro came for, to
know more fully and particularly what he had heard the general report
of. Note, Conversation concerning God's wondrous works is profitable
conversation; it is good, and to the use of edifying, Ps. cv. 2.
Compare Ps. cxlv. 11, 12. Asking and telling news, and discoursing of
it, are not only an allowable entertainment of conversation, but are
capable of being tuned to a very good account, by taking notice of
God's providence, and the operations and tendencies of that providence,
in all occurrences.
III. The impressions this narrative made upon Jethro. 1. He
congratulated God's Israel: Jethro rejoiced, v. 9. He not only rejoiced
in the honour done to his son-in-law, but in all the goodness done to
Israel, v. 9. Note, Public blessings are the joy of public spirits.
While the Israelites were themselves murmuring, notwithstanding all
God's goodness to them, here was a Midianite rejoicing. This was not
the only time that the faith of the Gentiles shamed the unbelief of the
Jews; see Matt. viii. 10. Standers-by were more affected with the
favours God had shown to Israel than those were that received them. 2.
He gave the glory to Israel's God (v. 10): "Blessed be Jehovah" (for by
that name he is now known), "who hath delivered you, Moses and Aaron,
out of the hand of Pharaoh, so that though he designed your death he
could not effect it, and by your ministry has delivered the people."
Note, Whatever we have the joy of God must have the praise of. 3. His
faith was hereby confirmed, and he took this occasion to make a solemn
profession of it: Now know I that Jehovah is greater than all gods, v.
11. Observe, (1.) The matter of his faith: that the God of Israel is
greater than all pretenders, all false and counterfeit-deities, that
usurp divine honours; he silences them, subdues them, and is too hard
for them all, and therefore is himself the only living and true God. He
is also higher than all princes and potentates (who are called gods),
and has both an incontestable authority over them and an irresistible
power to control and over-rule them; he manages them all as he pleases,
and gets honour upon them, how great soever they are. (2.) The
confirmation and improvement of his faith: Now know I; he knew it
before, but now he knew it better; his faith great up to a full
assurance, upon this fresh evidence. Those obstinately shut their eyes
against the clearest light who do not know that the Lord is greater
than all gods. (3.) The ground and reason upon which he built it: For
wherein they dealt proudly, the magicians, and the idols which the
Egyptians worshipped, or Pharaoh and his grandees (they both opposed
God and set up in competition with him), he was above them. The
magicians were baffled, the idols shaken, Pharaoh humbled, his powers
broken, and, in spite of all their confederacies, God's Israel was
rescued out of their hands. Note, Sooner or later, God will show
himself above those that by their proud dealings contest with him. He
that exalts himself against God shall be abased.
IV. The expressions of their joy and thankfulness. They had communion
with each other both in a feast and in a sacrifice, v. 12. Jethro,
being hearty in Israel's interests, was cheerfully admitted though a
Midianite, into fellowship with Moses and the elders of Israel,
forasmuch as he also was a son of Abraham, though of a younger house.
1. They joined in a sacrifice of thanksgiving: Jethro took burnt
offerings for God, and probably offered them himself, for he was a
priest in Midian, and a worshipper of the true God, and the priesthood
was not yet settled in Israel. Note, Mutual friendship is sanctified by
joint-worship. It is a very good thing for relations and friends, when
they come together, to join in the spiritual sacrifice of prayer and
praise, as those that meet in Christ the centre of unity. 2. They
joined in a feast of rejoicing, a feast upon the sacrifice. Moses, upon
this occasion, invited his relations and friends to an entertainment in
his own tent, a laudable usage among friends, and which Christ himself,
not only warranted, but recommended, by his acceptance of such
invitations. This was a temperate feast: They did eat bread; this
bread, we may suppose, was manna. Jethro must see and taste that bread
from heaven, and, though a Gentile, is as welcome to it as any
Israelite; the Gentiles still are so to Christ the bread of life. It
was a feast kept after a godly sort: They did eat bread before God,
soberly, thankfully, in the fear of God; and their table-talk was such
as became saints. Thus we must eat and drink to the glory of God,
behaving ourselves at our tables as those who believe that God's eye is
upon us.
Jethro's Advice to Moses. (b. c. 1491.)
13 And it came to pass on the morrow, that Moses sat to judge the
people: and the people stood by Moses from the morning unto the
evening. 14 And when Moses' father in law saw all that he did to the
people, he said, What is this thing that thou doest to the people? why
sittest thou thyself alone, and all the people stand by thee from
morning unto even? 15 And Moses said unto his father in law, Because
the people come unto me to enquire of God: 16 When they have a
matter, they come unto me; and I judge between one and another, and I
do make them know the statutes of God, and his laws. 17 And Moses'
father in law said unto him, The thing that thou doest is not good.
18 Thou wilt surely wear away, both thou, and this people that is with
thee: for this thing is too heavy for thee; thou art not able to
perform it thyself alone. 19 Hearken now unto my voice, I will give
thee counsel, and God shall be with thee: Be thou for the people to
God-ward, that thou mayest bring the causes unto God: 20 And thou
shalt teach them ordinances and laws, and shalt show them the way
wherein they must walk, and the work that they must do. 21 Moreover
thou shalt provide out of all the people able men, such as fear God,
men of truth, hating covetousness; and place such over them, to be
rulers of thousands, and rulers of hundreds, rulers of fifties, and
rulers of tens: 22 And let them judge the people at all seasons: and
it shall be, that every great matter they shall bring unto thee, but
every small matter they shall judge: so shall it be easier for thyself,
and they shall bear the burden with thee. 23 If thou shalt do this
thing, and God command thee so, then thou shalt be able to endure, and
all this people shall also go to their place in peace. 24 So Moses
hearkened to the voice of his father in law, and did all that he had
said. 25 And Moses chose able men out of all Israel, and made them
heads over the people, rulers of thousands, rulers of hundreds, rulers
of fifties, and rulers of tens. 26 And they judged the people at all
seasons: the hard causes they brought unto Moses, but every small
matter they judged themselves. 27 And Moses let his father in law
depart; and he went his way into his own land.
Here is, I. The great zeal and industry of Moses as a magistrate.
1. Having been employed to redeem Israel out of the house of bondage,
herein he is a further type of Christ, that he is employed as a
lawgiver and a judge among them. (1.) He was to answer enquiries, to
acquaint them with the will of God in doubtful cases, and to explain
the laws of God that were already given them, concerning the sabbath,
the man, &c., beside the laws of nature, relating both to piety and
equity, v. 15. They came to enquire of God; and happy it was for them
that they had such an oracle to consult: we are ready to wish, many a
time, that we had some such certain way of knowing God's mind when we
are at a loss what to do. Moses was faithful both to him that appointed
him and to those that consulted him, and made them know the statutes of
God and his laws, v. 16. His business was, not to make laws, but to
make known God's laws; his place was but that of a servant. (2.) He was
to decide controversies, and determine matters in variance, judging
between a man and his fellow, v. 16. And, if the people were as
quarrelsome one with another as they were with God, no doubt he had a
great many causes brought before him, and the more because their trials
put them to no expense, nor was the law costly to them. When a quarrel
happened in Egypt, and Moses would have reconciled the contenders, they
asked, Who made thee a prince and a judge? But now it was past dispute
that God had made him one; and they humbly attend him whom they had
then proudly rejected.
2. Such was the business Moses was called to, and it appears that he
did it, (1.) With great consideration, which, some think, is intimated
in his posture: he sat to judge (v. 13), composed and sedate. (2.) With
great condescension to the people, who stood by him, v. 14. He was very
easy of access; the meanest Israelite was welcome himself to bring his
cause before him. (3.) With great constancy and closeness of
application. [1.] Though Jethro, his father-in-law, was with him, which
might have given him a good pretence for a vacation (he might have
adjourned the court for that day, or at least have shortened it), yet
he sat, even the next day after his coming, from morning till evening.
Note, Necessary business must always take place of ceremonious
attentions. It is too great a compliment to our friends to prefer the
enjoyment of their company before our duty to God, which ought to be
done, while yet the other is not left undone. [2.] Though Moses was
advanced to great honour, yet he did not therefore take his case and
throw upon others the burden of care and business; no, he thought his
preferment, instead of discharging him from service, made it more
obligatory upon him. Those think of themselves above what is meet who
think it below them to do good. It is the honour even of angels
themselves to be serviceable. [3.] Though the people had been provoking
to him, and were ready to stone him (ch. xvii. 4), yet still he made
himself the servant of all. Note, Though others fail in their duty to
us, yet we must not therefore neglect ours to them. [4.] Though he was
an old man, yet he kept to his business from morning to night, and made
it his meat and drink to do it. God had given him great strength both
of body and mind, which enabled him to go through a great deal of work
with ease and pleasure; and, for the encouragement of others to spend
and be spent in the service of God, it proved that after all his
labours his natural force was not diminished. Those that wait on the
Lord and his service shall renew their strength.
II. The great prudence and consideration of Jethro as a friend.
1. He disliked the method that Moses took, and was so free with him as
to tell him so, v. 14, 17, 18. He thought it was too much business for
Moses to undertake alone, that it would be a prejudice to his health
and too great a fatigue to him, and also that it would make the
administration of justice tiresome to the people; and therefore he
tells him plainly, It is not good. Note, There may be over-doing even
in well-doing, and therefore our zeal must always be governed by
discretion, that our good may not be evil spoken of. Wisdom is
profitable to direct, that we may neither content ourselves with less
than our duty nor over-task ourselves with that which is beyond our
strength.
2. He advised him to such a model of government as would better answer
the intention, which was, (1.) That he should reserve to himself all
applications to God (v. 19): Be thou for them to God-ward; that was an
honour in which it was not fit any other should share with him, Num.
xii. 6-8. Also whatever concerned the whole congregation in general
must pass through his hand, v. 20. But, (2.) That he should appoint
judges in the several tribes and families, who should try causes
between man and man, and determine them, which would be done with less
noise, and more despatch, than in the general assembly wherein Moses
himself presided. Thus they must be governed as a nation by a king as
supreme, and inferior magistrates sent and commissioned by him, 1 Pet.
ii. 13, 14. Thus many hands would make light work, causes would be
sooner heard, and the people eased by having justice thus brought to
their tent-doors. Yet, (3.) An appeal might lie, if there were just
cause for it, from these inferior courts to Moses himself; at least if
the judges were themselves at a loss: Every great matter they shall
bring unto thee, v. 22. Thus that great man would be the more
serviceable by being employed only in great matters. Note, Those whose
gifts and stations are most eminent may yet be greatly furthered in
their work by the assistance of those that are every way their
inferiors, whom therefore they should not despise. The head has need of
the hands and feet, 1 Cor. xii. 21. Great men should not only study to
be useful themselves, but contrive how to make others useful, according
as their capacity is. Such is Jethro's advice, by which it appears that
though Moses excelled him in prophecy he excelled Moses in politics;
yet,
3. He adds two qualifications to his counsel:--(1.) That great care
should be taken in the choice of the persons who should be admitted
into this trust (v. 21); they must be able men, &c. It was requisite
that they should be men of the very best character, [1.] For judgment
and resolution--able men, men of good sense, that understood business,
and bold men, that would not be daunted by frowns or clamours. Clear
heads and stout hearts make good judges. [2.] For piety and
religion--such as fear God, as believe there is a God above them, whose
eye is upon them, to whom they are accountable, and of whose judgment
they stand in awe. Conscientious men, that dare not do a base thing,
though they could do it ever so secretly and securely. The fear of God
is that principle which will best fortify a man against all temptations
to injustice, Neh. v. 15; Gen. xlii. 18. [3.] For integrity and
honesty--men of truth, whose word one may take, and whose fidelity one
may rely upon, who would not for a world tell a lie, betray a trust, or
act an insidious part. [4.] For noble and generous contempt of worldly
wealth--hating covetousness, not only not seeking bribes nor aiming to
enrich themselves, but abhorring the thought of it; he is fit to be a
magistrate, and he alone, who despiseth the gain of oppressions, and
shaketh his hands from the holding of bribes, Isa. xxxiii. 15. (2.)
That he should attend God's direction in the case (v. 23): If thou
shalt do this thing, and God command thee so. Jethro knew that Moses
had a better counsellor than he was, and to his counsel he refers him.
Note, Advice must be given with a humble submission to the word and
providence of God, which must always overrule.
Now Moses did not despise this advice because it came from one not
acquainted, as he was, with the words of God and the visions of the
Almighty; but he hearkened to the voice of his father-in-law, v. 24.
When he came to consider the thing, he saw the reasonableness of what
his father-in-law proposed and resolved to put it in practice, which he
did soon afterwards, when he had received directions from God in the
matter. Note, Those are not so wise as they would be thought to be who
think themselves too wise to be counselled; for a wise man (one who is
truly so) will hear, and will increase learning, and not slight good
counsel, though given by an inferior. Moses did not leave the election
of the magistrates to the people, who had already done enough to prove
themselves unfit for such a trust; but he chose them, and appointed
them, some for greater, others for less division, the less probably
subordinate to the greater. We have reason to value government as a
very great mercy, and to thank God for laws and magistrates, so that we
are not like the fishes of the sea, where the greater devour the less.
III. Jethro's return to his own land, v. 27. No doubt he took home with
him the improvements he had made in the knowledge of God, and
communicated them to his neighbours for their instruction. It is
supposed that the Kenites (mentioned in 1 Sam. xv. 6) were the
posterity of Jethro (compare Judg. i. 16), and they are there taken
under special protection, for the kindness their ancestor here showed
to Israel. The good-will shown to God's people, even in the smallest
instances, shall in no wise lose its reward, but shall be recompensed,
at furthest, in the resurrection.
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E X O D U S
CHAP. XIX.
This chapter introduces the solemnity of the giving of the law upon
Mount Sinai, which was one of the most striking appearances of the
divine glory that ever was in this lower world. We have here, I. The
circumstances of time and place, ver. 1, 2. II. The covenant between
God and Israel settled in general. The gracious proposal God made to
them (ver. 3-6), and their consent to the proposal, ver. 7, 8. III.
Notice given three days before of God's design to give the law out of a
thick cloud, ver. 9. Orders given to prepare the people to receive the
law (ver. 10-13), and care taken to execute those orders, ver. 14, 15.
IV. A terrible appearance of God's glory upon mount Sinai, ver. 16-20.
V. Silence proclaimed, and strict charges given to the people to
observe decorum while God spoke to them, ver. 21, &c.
The Covenant of Sinai. (b. c. 1491.)
1 In the third month, when the children of Israel were gone forth out
of the land of Egypt, the same day came they into the wilderness of
Sinai. 2 For they were departed from Rephidim, and were come to the
desert of Sinai, and had pitched in the wilderness; and there Israel
camped before the mount. 3 And Moses went up unto God, and the Lord
called unto him out of the mountain, saying, Thus shalt thou say to the
house of Jacob, and tell the children of Israel; 4 Ye have seen what
I did unto the Egyptians, and how I bare you on eagles' wings, and
brought you unto myself. 5 Now therefore, if ye will obey my voice
indeed, and keep my covenant, then ye shall be a peculiar treasure unto
me above all people: for all the earth is mine: 6 And ye shall be
unto me a kingdom of priests, and an holy nation. These are the words
which thou shalt speak unto the children of Israel. 7 And Moses came
and called for the elders of the people, and laid before their faces
all these words which the Lord commanded him. 8 And all the people
answered together, and said, All that the Lord hath spoken we will do.
And Moses returned the words of the people unto the Lord.
Here is, I. The date of that great charter by which Israel was
incorporated. 1. The time when it bears date (v. 1)--in the third month
after they came out of Egypt. It is computed that the law was given
just fifty days after their coming out of Egypt, in remembrance of
which the feast of Pentecost was observed the fiftieth day after the
passover, and in compliance with which the Spirit was poured out upon
the apostles at the feast of pentecost, fifty days after the death of
Christ. In Egypt they had spoken of a three days' journey into the
wilderness to the place of their sacrifice (ch. v. 3), but it proved to
be almost a two months' journey; so often are we out in the calculation
of times, and things prove longer in the doing than we expected. 2. The
place whence it bears date--from Mount Sinai, a place which nature, not
art, had made eminent and conspicuous, for it was the highest in all
that range of mountains. Thus God put contempt upon cities, and
palaces, and magnificent structures, setting up his pavilion on the top
of a high mountain, in a waste and barren desert, there to carry on
this treaty. It is called Sinai, from the multitude of thorny bushes
that overspread it.
II. The charter itself. Moses was called up the mountain (on the top of
which God had pitched his tent, and at the foot of which Israel had
pitched theirs), and was employed as the mediator, or rather no more
than the messenger of the covenant: Thus shalt thou say to the house of
Jacob, and tell the children of Israel, v. 3. Here the learned bishop
Patrick observes that the people are called by the names both of Jacob
and Israel, to remind them that those who had lately been as low as
Jacob when he went to Padan-aram had now grown as great as God made him
when he came thence (justly enriched with the spoils of him that had
oppressed him) and was called Israel. Now observe, 1. That the maker,
and first mover, of the covenant, is God himself. Nothing was said nor
done by this stupid unthinking people themselves towards this
settlement; no motion made, no petition put up for God's favour, but
this blessed charter was granted ex mero motu--purely out of God's own
good-will. Note, In all our dealings with God, free grace anticipates
us with the blessings of goodness, and all our comfort is owing, not to
our knowing God, but rather to our being known of him, Gal. iv. 9. We
love him, visit him, and covenant with him, because he first loved us,
visited us, and covenanted with us. God is the Alpha, and therefore
must be the Omega. 2. That the matter of the covenant is not only just
and unexceptionable, and such as puts no hardship upon them, but kind
and gracious, and such as gives them the greatest privileges and
advantages imaginable. (1.) He reminds them of what he had done for
them, v. 4. He had righted them, and avenged them upon their
persecutors and oppressors: "You have seen what I did unto the
Egyptians, how many lives were sacrificed to Israel's honour and
interests:" He had given them unparalleled instances of his favour to
them, and his care of them: I bore you on eagles' wings, a high
expression of the wonderful tenderness God had shown for them. It is
explained, Deut. xxxii. 11, 12. It denotes great speed. God not only
came upon the wing for their deliverance (when the set time was come,
he rode on a cherub, and did fly), but he hastened them out, as it
were, upon the wing. He did it also with great ease, with the strength
as well as with the swiftness of an eagle: those that faint not, nor
are weary, are said to mount up with wings as eagles, Isa. xl. 31.
Especially, it denotes God's particular care of them and affection to
them. Even Egypt, that iron furnace, was the nest in which these young
ones were hatched, where they were first formed as the embryo of a
nation; when, by the increase of their numbers, they grew to some
maturity, they were carried out of that nest. Other birds carry their
young in their talons, but the eagle (they say) upon her wings, so that
even those archers who shoot flying cannot hurt the young ones, unless
they first shoot through the old one. Thus, in the Red Sea, the pillar
of cloud and fire, the token of God's presence, interposed itself
between the Israelites and their pursuers (lines of defence which could
not be forced, a wall which could not be penetrated): yet this was not
all; their way so paved, so guarded, was glorious, but their end much
more so: I brought you unto myself. They were brought not only into a
state of liberty and honour, but into covenant and communion with God.
This, this was the glory of their deliverance, as it is of ours by
Christ, that he died, the just for the unjust, that he might bring us
to God. This God aims at in all the gracious methods of his providence
and grace, to bring us back to himself, from whom we have revolted, and
to bring us home to himself, in whom alone we can be happy. He appeals
to themselves, and their own observation and experience, for the truth
of what is here insisted on: You have seen what I did; so that they
could not disbelieve God, unless they would first disbelieve their own
eyes. They saw how all that was done was purely the Lord's doing. It
was not they that reached towards God, but it was he that brought them
to himself. Some have well observed that the Old-Testament church is
said to be borne upon eagles' wings, denoting the power of that
dispensation, which was carried on with a high hand an out-stretched
arm; but the New-Testament church is said to be gathered by the Lord
Jesus, as a hen gathers her chickens under her wings (Matt. xxiii. 37),
denoting the grace and compassion of that dispensation, and the
admirable condescension and humiliation of the Redeemer. (2.) He tells
them plainly what he expected and required from them in one word,
obedience (v. 5), that they should obey his voice indeed and keep his
covenant. Being thus saved by him, that which he insisted upon was that
they should be ruled by him. The reasonableness of this demand is, long
after, pleaded with them, that in the day he brought them out of the
land of Egypt this was the condition of the covenant, Obey my voice
(Jer. vii. 23); and this he is said to protest earnestly to them, Jer.
xi. 4, 7. Only obey indeed, not in profession and promise only, not in
pretence, but in sincerity. God had shown them real favours, and
therefore required real obedience. (3.) He assures them of the honour
he would put upon them, and the kindness he would show them, in case
they did thus keep his covenant (v. 5, 6): Then you shall be a peculiar
treasure to me. He does not specify any one particular favour, as
giving them the land of Canaan, or the like, but expresses it in that
which was inclusive of all happiness, that he would be to them a God in
covenant, and they should be to him a people. [1.] God here asserts his
sovereignty over, and propriety in, the whole visible creation: All the
earth is mine. Therefore he needed them not; he that had so vast a
dominion was great enough, and happy enough, without concerning himself
for so small a demesne as Israel was. All nations on the earth being
his, he might choose which he pleased for his peculiar, and act in a
way of sovereignty. [2.] He appropriates Israel to himself, First, As a
people dear unto him. You shall be a peculiar treasure; not that God
was enriched by them, as a man is by his treasure, but he was pleased
to value and esteem them as a man does his treasure; they were precious
in his sight and honourable (Isa. xliii. 4); he set his love upon them
(Deut. vii. 7), took them under his special care and protection, as a
treasure that is kept under lock and key. He looked upon the rest of
the world but as trash and lumber in comparison with them. By giving
them divine revelation, instituted ordinances, and promises inclusive
of eternal life, by sending his prophets among them, and pouring out
his Spirit upon them, he distinguished them from, and dignified them
above, all people. And this honour have all the saints; they are unto
God a peculiar people (Tit. ii. 14), his when he makes up his jewels.
Secondly, As a people devoted to him, to his honour and service (v. 6),
a kingdom of priests, a holy nation. All the Israelites, if compared
with other people, were priests unto God, so near were they to him (Ps.
cxlviii. 14), so much employed in his immediate service, and such
intimate communion they had with him. When they were first made a free
people it was that they might sacrifice to the Lord their God, as
priests; they were under God's immediate government, and the tendency
of the laws given them was to distinguish them from others, and engage
them for God as a holy nation. Thus all believers are, through Christ,
made to our God kings and priests (Rev. i. 6), a chosen generation, a
royal priesthood, 1 Pet. ii. 9.
III. Israel's acceptance of this charter, and consent to the conditions
of it. 1. Moses faithfully delivered God's message to them (v. 7): He
laid before their faces all those words; he not only explained to them
what God had given him in charge, but he put it to their choice whether
they would accept these promises upon these terms or no. His laying it
to their faces denotes his laying it to their consciences. 2. They
readily agreed to the covenant proposed. They would oblige themselves
to obey the voice of God, and take it as a great favour to be made a
kingdom of priests to him. They answered together as one man, nemine
contradicente--without a dissentient voice (v. 8): All that the Lord
hath spoken we will do. Thus they strike the bargain, accepting the
Lord to be to them a God, and giving up themselves to be to him a
people. O that there had been such a heart in them! 3. Moses, as a
mediator, returned the words of the people to God, v. 8. Thus Christ,
the Mediator between us and God, as a prophet reveals God's will to us,
his precepts and promises, and then as a priest offers up to God our
spiritual sacrifices, not only of prayer and praise, but of devout
affections and pious resolutions, the work of his own Spirit in us.
Thus he is that blessed days-man who lays his hand upon us both.
The Approach of God Announced. (b. c. 1491.)
9 And the Lord said unto Moses, Lo, I come unto thee in a thick cloud,
that the people may hear when I speak with thee, and believe thee for
ever. And Moses told the words of the people unto the Lord. 10 And
the Lord said unto Moses, Go unto the people, and sanctify them to day
and to morrow, and let them wash their clothes, 11 And be ready
against the third day: for the third day the Lord will come down in the
sight of all the people upon Mount Sinai. 12 And thou shalt set
bounds unto the people round about, saying, Take heed to yourselves,
that ye go not up into the mount, or touch the border of it: whosoever
toucheth the mount shall be surely put to death: 13 There shall not
an hand touch it, but he shall surely be stoned, or shot through;
whether it be beast or man, it shall not live: when the trumpet
soundeth long, they shall come up to the mount. 14 And Moses went
down from the mount unto the people, and sanctified the people; and
they washed their clothes. 15 And he said unto the people, Be ready
against the third day: come not at your wives.
Here, I. God intimates to Moses his purpose of coming down upon Mount
Sinai, in some visible appearance of his glory, in a thick cloud (v.
9); for he said that he would dwell in the thick darkness (2 Chron. vi.
1), and make this his pavilion (Ps. xviii. 11), holding back the face
of his throne when he set it upon Mount Sinai, and spreading a cloud
upon it, Job xxvi. 9. This thick cloud was to prohibit curious
enquiries into things secret, and to command an awful adoration of that
which was revealed. God would come down in the sight of all the people
(v. 11); though they should see no manner of similitude, yet they
should see so much as would convince them that God was among them of a
truth. And so high was the top of Mount Sinai that it is supposed that
not only the camp of Israel, but even the countries about, might
discern some extraordinary appearance of glory upon it, which would
strike a terror upon them. It seems also to have been particularly
intended to put an honour upon Moses: That they may hear when I speak
with thee, and believe thee for ever, v. 9. Thus the correspondence was
to be first settled by a sensible appearance of the divine glory, which
was afterwards to be carried on more silently by the ministry of Moses.
In like manner, the Holy Ghost descended visibly upon Christ at his
baptism, and all that were present heard God speak to him (Matt. iii.
17), that afterwards, without the repetition of such visible tokens,
they might believe him. So likewise the Spirit descended in cloven
tongues upon the apostles (Acts ii. 3), that they might be believed.
Observe, When the people had declared themselves willing to obey the
voice of God, then God promised they should hear his voice; for, if any
man be resolved to do his will, he shall know it, John vii. 17.
II. He orders Moses to make preparation for this great solemnity,
giving him two days' time for it.
1. He must sanctify the people (v. 10), as Job, before this, sent and
sanctified his sons, Job i. 5. He must raise their expectation by
giving them notice what God would do, and assist their preparation by
directing them what they must do. "Sanctify them," that is, "Call them
off from their worldly business, and call them to religious exercises,
meditation and prayer, that they may receive the law from God's mouth
with reverence and devotion. Let them be ready," v. 11. Note, When we
are to attend upon God in solemn ordinances it concerns us to sanctify
ourselves, and to get ready beforehand. Wandering thoughts must be
gathered in, impure affections abandoned, disquieting passions
suppressed, nay, and all cares about secular business, for the present,
dismissed and laid by, that our hearts may be engaged to approach unto
God. Two things particularly prescribed as signs and instances of their
preparation:--(1.) In token of their cleansing themselves from all
sinful pollutions, that they might be holy to God, they must wash their
clothes (v. 10), and they did so (v. 14); not that God regards our
clothes; but while they were washing their clothes he would have them
think of washing their souls by repentance from the sins they had
contracted in Egypt and since their deliverance. It becomes us to
appear in clean clothes when we wait upon great men; so clean hearts
are required in our attendance on the great God, who sees them as
plainly as men see our clothes. This is absolutely necessary to our
acceptably worshipping God. See Ps. xxvi. 6; Isa. i. 16-18; Heb. x. 22.
(2.) In token of their devoting themselves entirely to religious
exercises, upon this occasion, they must abstain even from lawful
enjoyments during these three days, and not come at their wives, v. 15.
See 1 Cor. vii. 5.
2. He must set bounds about the mountain, v. 12, 13. Probably he drew a
line, or ditch, round at the foot of the hill, which none were to pass
upon pain of death. This was to intimate, (1.) That humble awful
reverence which ought to possess the minds of all those that worship
God. We are mean creatures before a great Creator, vile sinners before
a holy righteous Judge; and therefore a godly fear and shame well
become us, Heb. xii. 28; Ps. ii. 11. (2.) The distance at which
worshippers were kept, under that dispensation, which we ought to take
notice of, that we may the more value our privilege under the gospel,
having boldness to enter into the holiest by the blood of Jesus, Heb.
x. 19.
3. He must order the people to attend upon the summons that should be
given (v. 13): "When the trumpet soundeth long then let them take their
places at the foot of the mount, and so sit down at God's feet," as it
is explained, Deut. xxxiii. 3. Never was so great a congregation called
together, and preached to, at once, as this was here. No one man's
voice could have reached so many, but the voice of God did.
The Divine Presence on Mount Sinai. (b. c. 1491.)
16 And it came to pass on the third day in the morning, that there were
thunders and lightnings, and a thick cloud upon the mount, and the
voice of the trumpet exceeding loud; so that all the people that was in
the camp trembled. 17 And Moses brought forth the people out of the
camp to meet with God; and they stood at the nether part of the mount.
18 And Mount Sinai was altogether on a smoke, because the Lord
descended upon it in fire: and the smoke thereof ascended as the smoke
of a furnace, and the whole mount quaked greatly. 19 And when the
voice of the trumpet sounded long, and waxed louder and louder, Moses
spake, and God answered him by a voice. 20 And the Lord came down
upon Mount Sinai, on the top of the mount: and the Lord called Moses up
to the top of the mount; and Moses went up. 21 And the Lord said unto
Moses, Go down, charge the people, lest they break through unto the
Lord to gaze, and many of them perish. 22 And let the priests also,
which come near to the Lord, sanctify themselves, lest the Lord break
forth upon them. 23 And Moses said unto the Lord, The people cannot
come up to Mount Sinai: for thou chargedst us, saying, Set bounds about
the mount, and sanctify it. 24 And the Lord said unto him, Away, get
thee down, and thou shalt come up, thou, and Aaron with thee: but let
not the priests and the people break through to come up unto the Lord,
lest he break forth upon them. 25 So Moses went down unto the people,
and spake unto them.
Now, at length, comes that memorable day, that terrible day of the
Lord, that day of judgment, in which Israel heard the voice of the Lord
God speaking to them out of the midst of the fire, and lived, Deut. iv.
33. Never was there such a sermon preached, before nor since, as this
which was here preached to the church in the wilderness. For,
I. The preacher was God himself (v. 18): The Lord descended in fire,
and (v. 20), The Lord came down upon Mount Sinai. The shechinah, or
glory of the Lord, appeared in the sight of all the people; he shone
forth from mount Paran with ten thousands of his saints (Deut. xxxiii.
2), that is, attended, as the divine Majesty always is, by a multitude
of the holy angels, who were both to grace the solemnity and to assist
at it. Hence the law is said to be given by the disposition of angels,
Acts vii. 53.
II. The pulpit (or throne rather) was mount Sinai, hung with a thick
cloud (v. 16), covered with smoke (v. 18), and made to quake greatly.
Now it was that the earth trembled at the presence of the Lord, and the
mountains skipped like rams (Ps. cxiv. 4, 7), that Sinai itself, though
rough and rocky, melted from before the Lord God of Israel, Judg. v. 5.
Now it was that the mountains saw him, and trembled (Hab. iii. 10), and
were witnesses against a hard-hearted unmoved people, whom nothing
would influence.
III. The congregation was called together by the sound of a trumpet,
exceedingly loud (v. 16), and waxing louder and louder, v. 19. This was
done by the ministry of the angels, and we read of trumpets sounded by
angels, Rev. viii. 6. It was the sound of the trumpet that made all the
people tremble, as those who knew their own guilt, and who had reason
to expect that the sound of this trumpet was to them the alarm of war.
IV. Moses brought the hearers to the place of meeting, v. 17. He that
had led them out of the bondage of Egypt now led them to receive the
law from God's mouth. Public persons are indeed public blessings when
they lay out themselves in their places to promote the public worship
of God. Moses, at the head of an assembly worshipping God, was as truly
great as Moses at the head of an army in the field.
V. The introductions to the service were thunders and lightnings, v.
16. These were designed to strike an awe upon the people, and to raise
and engage their attention. Were they asleep? The thunders would awaken
them. Were they looking another way? The lightnings would engage them
to turn their faces towards him that spoke to them. Thunder and
lightning have natural causes, but the scripture directs us in a
particular manner to take notice of the power of God, and his terror,
in them. Thunder is the voice of God, and lightning the fire of God,
proper to engage the senses of sight and hearing, those senses by which
we receive so much of our information.
VI. Moses is God's minister, who is spoken to, to command silence, and
keep the congregation in order: Moses spoke, v. 19. Some think it was
now that he said, I exceedingly fear and quake (Heb. xii. 21); but God
stilled his fear by his distinguishing favour to him, in calling him up
to the top of the mount (v. 20), by which also he tried his faith and
courage. No sooner had Moses got up a little way towards the top of the
mount than he was sent down again to keep the people from breaking
through to gaze, v. 21. Even the priests or princes, the heads of the
houses of their fathers, who officiated for their respective families,
and therefore are said to come near to the Lord at other times, must
now keep their distance, and conduct themselves with a great deal of
caution. Moses pleads that they needed not to have any further orders
given them, effectual care being taken already to prevent any
intrusions, v. 23. But God, who knew their wilfulness and presumption,
and what was now in the hearts of some of them, hastens him down with
this in charge, that neither the priests nor the people should offer to
force the lines that were set, to come up unto the Lord, but Moses and
Aaron on, the men whom God delighted to honour. Observe, 1. What it was
that God forbade them--breaking through to gaze; enough was provided to
awaken their consciences, but they were not allowed to gratify their
vain curiosity. They might see, but not gaze. Some of them, probably,
were desirous to see some similitude, that they might know how to make
an image of God, which he took care to prevent, for they saw no manner
of similitude, Deut. iv. 5. Note, In divine things we must not covet to
know more than God would have us know; and he has allowed us as much as
is good for us. A desire of forbidden knowledge was the ruin of our
first parents. Those that would be wise above what is written, and
intrude into those things which they have not seen, need this
admonition, that they break not through to gaze. 2. Under what penalty
it was forbidden: Lest the Lord break forth upon them (v. 22-24), and
many of them perish. Note, (1.) The restraints and warnings of the
divine law are all intended for our good, and to keep us out of that
danger into which we should otherwise, by our own folly, run ourselves.
(2.) It is at our peril if we break the bounds that God has set us, and
intrude upon that which he has not allowed us; the Bethshemites and
Uzzah paid dearly for their presumption. And, even when we are called
to approach God, we must remember that he is in heaven and we upon
earth, and therefore it behoves us to exercise reverence and godly
fear.
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E X O D U S
CHAP. XX.
All things being prepared for the solemn promulgation of the divine
law, we have, in this chapter, I. The ten commandments, as God himself
spoke them upon Mount Sinai (ver. 1-17), as remarkable a portion of
scripture as any in the Old Testament. II. The impressions made upon
the people thereby, ver. 18-21. III. Some particular instructions which
God gave privately to Moses, to be by him communicated to the people,
relating to his worship, ver. 22, &c.
The Ten Commandments. (b. c. 1491.)
1 And God spake all these words, saying, 2 I am the Lord thy God,
which have brought thee out of the land of Egypt, out of the house of
bondage. 3 Thou shalt have no other gods before me. 4 Thou shalt
not make unto thee any graven image, or any likeness of any thing that
is in heaven above, or that is in the earth beneath, or that is in the
water under the earth: 5 Thou shalt not bow down thyself to them, nor
serve them: for I the Lord thy God am a jealous God, visiting the
iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me; 6 And showing mercy unto thousands
of them that love me, and keep my commandments. 7 Thou shalt not take
the name of the Lord thy God in vain; for the Lord will not hold him
guiltless that taketh his name in vain. 8 Remember the sabbath day,
to keep it holy. 9 Six days shalt thou labour, and do all thy work:
10 But the seventh day is the sabbath of the Lord thy God: in it thou
shalt not do any work, thou, nor thy son, nor thy daughter, thy
manservant, nor thy maidservant, nor thy cattle, nor thy stranger that
is within thy gates: 11 For in six days the Lord made heaven and
earth, the sea, and all that in them is, and rested the seventh day:
wherefore the Lord blessed the sabbath day, and hallowed it.
Here is, I. The preface of the law-writer, Moses: God spoke all these
words, v. 1. The law of the ten commandments is, 1. A law of God's
making. They are enjoined by the infinite eternal Majesty of heaven and
earth. And where the word of the King of kings is surely there is
power. 2. It is a law of his own speaking. God has many ways of
speaking to the children of men (Job xxxiii. 14); once, yea twice--by
his Spirit, by conscience, by providences, by his voice, all which we
ought carefully to attend to; but he never spoke, at any time, upon any
occasion, as he spoke the ten commandments, which therefore we ought to
hear with the more earnest heed. They were not only spoken audibly (so
he owned the Redeemer by a voice from heaven, Matt. iii. 17), but with
a great deal of dreadful pomp. This law God had given to man before (it
was written in his heart by nature); but sin had so defaced that
writing that it was necessary, in this manner, to revive the knowledge
of it.
II. The preface of the Law-maker: I am the Lord thy God, v. 2. Herein,
1. God asserts his own authority to enact this law in general: "I am
the Lord who command thee all that follows." 2. He proposes himself as
the sole object of that religious worship which is enjoined in the
first four of the commandments. They are here bound to obedience by a
threefold cord, which, one would think, could not easily be broken.
(1.) Because God is the Lord--Jehovah, self-existent, independent,
eternal, and the fountain of all being and power; therefore he has an
incontestable right to command us. He that gives being may give law;
and therefore he is able to bear us out in our obedience, to reward it,
and to punish our disobedience. (2.) He was their God, a God in
covenant with them, their God by their own consent; and, if they would
not keep his commandments, who would? He had laid himself under
obligations to them by promise, and therefore might justly lay his
obligations on them by precept. Though that covenant of peculiarity is
now no more, yet there is another, by virtue of which all that are
baptized are taken into relation to him as their God, and are therefore
unjust, unfaithful, and very ungrateful, if they obey him not. (3.) He
had brought them out of the land of Egypt; therefore they were bound in
gratitude to obey him, because he had done them so great a kindness,
had brought them out of a grievous slavery into a glorious liberty.
They themselves had been eye-witnesses of the great things God had done
in order to their deliverance, and could not but have observed that
every circumstance of it heightened their obligation. They were now
enjoying the blessed fruits of their deliverance, and in expectation of
a speedy settlement in Canaan; and could they think any thing too much
to do for him that had done so much for them? Nay, by redeeming them,
he acquired a further right to rule them; they owed their service to
him to whom they owed their freedom, and whose they were by purchase.
And thus Christ, having rescued us out of the bondage of sin, is
entitled to the best service we can do him, Luke i. 74. Having loosed
our bonds, he has bound us to obey him, Ps. cxvi. 16.
III. The law itself. The first four of the ten commandments, which
concern our duty to God (commonly called the first table), we have in
these verses. It was fit that those should be put first, because man
had a Maker to love before he had a neighbour to love; and justice and
charity are acceptable acts of obedience to God only when they flow
from the principles of piety. It cannot be expected that he should be
true to his brother who is false to his God. Now our duty to God is, in
one word, to worship him, that is, to give to him the glory due to his
name, the inward worship of our affections, the outward worship of
solemn address and attendance. This is spoken of as the sum and
substance of the everlasting gospel. Rev. xiv. 7, Worship God.
1. The first commandment concerns the object of our worship, Jehovah,
and him only (v. 3): Thou shalt have no other gods before me. The
Egyptians, and other neighbouring nations, had many gods, the creatures
of their own fancy, strange gods, new gods; this law was prefixed
because of that transgression, and, Jehovah being the God of Israel,
they must entirely cleave to him, and not be for any other, either of
their own invention or borrowed from their neighbours. This was the sin
they were most in danger of now that the world was so overspread with
polytheism, which yet could not be rooted out effectually but by the
gospel of Christ. The sin against this commandment which we are most in
danger of is giving the glory and honour to any creature which are due
to God only. Pride makes a god of self, covetousness makes a god of
money, sensuality makes a god of the belly; whatever is esteemed or
loved, feared or served, delighted in or depended on, more than God,
that (whatever it is) we do in effect make a god of. This prohibition
includes a precept which is the foundation of the whole law, that we
take the Lord for our God, acknowledge that he is God, accept him for
ours, adore him with admiration and humble reverence, and set our
affections entirely upon him. In the last words, before me, it is
intimated, (1.) That we cannot have any other God but he will certainly
know it. There is none besides him but what is before him. Idolaters
covet secresy; but shall not God search this out? (2.) That it is very
provoking to him; it is a sin that dares him to his face, which he
cannot, which he will not, overlook, nor connive at. See Ps. xliv. 20,
21.
2. The second commandment concerns the ordinances of worship, or the
way in which God will be worshipped, which it is fit that he himself
should have the appointing of. Here is,
(1.) The prohibition: we are here forbidden to worship even the true
God by images, v. 4, 5. [1.] The Jews (at least after the captivity)
thought themselves forbidden by this commandment to make any image or
picture whatsoever. Hence the very images which the Roman armies had in
their ensigns are called an abomination to them (Matt. xxiv. 15),
especially when they were set up in the holy place. It is certain that
it forbids making any image of God (for to whom can we liken him? Isa.
xl. 18, 15), or the image of any creature for a religious use. It is
called the changing of the truth of God into a lie (Rom. i. 25), for an
image is a teacher of lies; it insinuates to us that God has a body,
whereas he is an infinite spirit, Hab. ii. 18. It also forbids us to
make images of God in our fancies, as if he were a man as we are. Our
religious worship must be governed by the power of faith, not by the
power of imagination. They must not make such images or pictures as the
heathen worshipped, lest they also should be tempted to worship them.
Those who would be kept from sin must keep themselves from the
occasions of it. [2.] They must not bow down to them occasionally, that
is, show any sign of respect or honour to them, much less serve them
constantly, by sacrifice or incense, or any other act of religious
worship. When they paid their devotion to the true God, they must not
have any image before them, for the directing, exciting, or assisting
of their devotion. Though the worship was designed to terminate in God,
it would not please him if it came to him through an image. The best
and most ancient lawgivers among the heathen forbade the setting up of
images in their temples. This practice was forbidden in Rome by Numa, a
pagan prince; yet commanded in Rome by the pope, a Christian bishop,
but, in this, anti-christian. The use of images in the church of Rome,
at this day, is so plainly contrary to the letter of this command, and
so impossible to be reconciled to it, that in all their catechisms and
books of devotion, which they put into the hands of the people, they
leave out this commandment, joining the reason of it to the first; and
so the third commandment they call the second, the fourth the third,
&c.; only, to make up the number ten, they divide the tenth into two.
Thus have they committed two great evils, in which they persist, and
from which they hate to be reformed; they take away from God's word,
and add to his worship.
(2.) The reasons to enforce this prohibition (v. 5, 6), which are, [1.]
God's jealousy in the matters of his worship: "I am the Lord Jehovah,
and thy God, am a jealous God, especially in things of this nature."
This intimates the care he has of his own institutions, his hatred of
idolatry and all false worship, his displeasure against idolaters, and
that he resents every thing in his worship that looks like, or leads
to, idolatry. Jealousy is quicksighted. Idolatry being spiritual
adultery, as it is very often represented in scripture, the displeasure
of God against it is fitly called jealousy. If God is jealous herein,
we should be so, afraid of offering any worship to God otherwise than
as he has appointed in his word. [2.] The punishment of idolaters. God
looks upon them as haters of him, though they perhaps pretend love to
him; he will visit their iniquity, that is, he will very severely
punish it, not only as a breach of his law, but as an affront to his
majesty, a violation of the covenant, and a blow at the root of all
religion. He will visit it upon the children, that is, this being a sin
for which churches shall be unchurched and a bill of divorce given
them, the children shall be cast out of covenant and communion together
with the parents, as with the parents the children were at first taken
in. Or he will bring such judgments upon a people as shall be the total
ruin of families. If idolaters live to be old, so as to see their
children of the third or fourth generation, it shall be the vexation of
their eyes, and the breaking of their hearts, to see them fall by the
sword, carried captive, and enslaved. Nor is it an unrighteous thing
with God (if the parents died in their iniquity, and the children tread
in their steps, and keep up false worships, because they received them
by tradition from their fathers), when the measure is full, and God
comes by his judgments to reckon with them, to bring into the account
the idolatries their fathers were guilty of. Though he bear long with
an idolatrous people, he will not bear always, but by the fourth
generation, at furthest, he will begin to visit. Children are dear to
their parents; therefore, to deter men from idolatry, and to show how
much God is displeased with it, not only a brand of infamy is by it
entailed upon families, but the judgments of God may for it be executed
upon the poor children when the parents are dead and gone. [3.] The
favour God would show to his faithful worshippers: Keeping mercy for
thousands of persons, thousands of generations of those that love me,
and keep my commandments. This intimates that the second commandment,
though, in the letter of it, it is only a prohibition of false
worships, yet includes a precept of worshipping God in all those
ordinances which he has instituted. As the first commandment requires
the inward worship of love, desire, joy, hope, and admiration, so the
second requires the outward worship of prayer and praise, and solemn
attendance on God's word. Note, First, Those that truly love God will
make it their constant care and endeavour to keep his commandments,
particularly those that relate to his worship. Those that love God, and
keep those commandments, shall receive grace to keep his other
commandments. Gospel worship will have a good influence upon all manner
of gospel obedience. Secondly, God has mercy in store for such. Even
they need mercy, and cannot plead merit; and mercy they shall find with
God, merciful protection in their obedience and a merciful recompence
of it. Thirdly, This mercy shall extend to thousands, much further than
the wrath threatened to those that hate him, for that reaches but to
the third or fourth generation. The streams of mercy run now as full,
as free, and as fresh, as ever.
3. The third commandment concerns the manner of our worship, that it be
done with all possible reverence and seriousness, v. 7. We have here,
(1.) A strict prohibition: Thou shalt not take the name of the Lord thy
God in vain. It is supposed that, having taken Jehovah for their God,
they would make mention of his name (for thus all people will walk
every one in the name of his god); this command gives a needful caution
not to mention it in vain, and it is still as needful as ever. We take
God's name in vain, [1.] By hypocrisy, making a profession of God's
name, but not living up to that profession. Those that name the name of
Christ, but do not depart from iniquity, as that name binds them to do,
name it in vain; their worship is vain (Matt. xv. 7-9), their oblations
are vain (Isa. i. 11, 13), their religion is vain, Jam. i. 26. [2.] By
covenant-breaking; if we make promises to God, binding our souls with
those bonds to that which is good, and yet perform not to the Lord our
vows, we take his name in vain (Matt. v. 33), it is folly, and God has
no pleasure in fools (Eccl. v. 4), nor will he be mocked, Gal. vi. 7.
[3.] By rash swearing, mentioning the name of God, or any of his
attributes, in the form of an oath, without any just occasion for it,
or due application of mind to it, but as a by-word, to no purpose at
all, or to no good purpose. [4.] By false swearing, which, some think,
is chiefly intended in the letter of the commandment; so it was
expounded by those of old time. Thou shalt not forswear thyself, Matt.
v. 33. One part of the religious regard the Jews were taught to pay to
their God was to swear by his name, Deut. x. 20. But they affronted
him, instead of doing him honour, if they called him to be witness to a
lie. [5.] By using the name of God lightly and carelessly, and without
any regard to its awful significancy. The profanation of the forms of
devotion is forbidden, as well as the profanation of the forms of
swearing; as also the profanation of any of those things whereby God
makes himself known, his word, or any of his institutions; when they
are either turned into charms and spells, or into jest and sport, the
name of God is taken in vain.
(2.) A severe penalty: The Lord will not hold him guiltless;
magistrates, who punish other offences, may not think themselves
concerned to take notice of this, because it does not immediately offer
injury either to private property or the public peace; but God, who is
jealous for his honour, will not thus connive at it. The sinner may
perhaps hold himself guiltless, and think there is no harm in it, and
that God will never call him to an account for it. To obviate this
suggestion, the threatening is thus expressed, God will not hold him
guiltless, as he hopes he will; but more is implied, namely, that God
will himself be the avenger of those that take his name in vain, and
they will find it a fearful thing to fall into the hands of the living
God.
4. The fourth commandment concerns the time of worship. God is to be
served and honoured daily, but one day in seven is to be particularly
dedicated to his honour and spent in his service. Here is,
(1.) The command itself (v. 8): Remember the sabbath day to keep it
holy; and (v. 10), In it thou shalt do no manner of work. It is taken
for granted that the sabbath was instituted before; we read of God's
blessing and sanctifying a seventh day from the beginning (Gen. ii. 3),
so that this was not the enacting of a new law, but the reviving of an
old law. [1.] They are told what is the day they must religiously
observe--a seventh, after six days' labour; whether this was the
seventh by computation from the first seventh, or from the day of their
coming out of Egypt, or both, is not certain: now the precise day was
notified to them (ch. xvi. 23), and from this they were to observe the
seventh. [2.] How it must be observed. First, As a day of rest; they
were to do no manner of work on this day in their callings or worldly
business. Secondly, As a holy day, set apart to the honour of the holy
God, and to be spent in holy exercises. God, by blessing it, had made
it holy; they, by solemnly blessing him, must keep it holy, and not
alienate it to any other purpose than that for which the difference
between it and other days was instituted. [3.] Who must observe it:
Thou, and thy son, and thy daughter; the wife is not mentioned, because
she is supposed to be one with the husband and present with him, and,
if he sanctify the sabbath, it is taken for granted that she will join
with him; but the rest of the family are specified. Children and
servants must keep the sabbath, according to their age and capacity: in
this, as in other instances of religion, it is expected that masters of
families should take care, not only to serve the Lord themselves, but
that their houses also should serve him, at least that it may not be
through their neglect if they do not, Josh. xxiv. 15. Even the
proselyted strangers must observe a difference between this day and
other days, which, if it laid some restraint upon them then, yet proved
a happy indication of God's gracious purpose, in process of time, to
bring the Gentiles into the church, that they might share in the
benefit of sabbaths. Compare Isa. lvi. 6, 7. God takes notice of what
we do, particularly what we do on sabbath days, though we should be
where we are strangers. [4.] A particular memorandum put upon this
duty: Remember it. It is intimated that the sabbath was instituted and
observed before; but in their bondage in Egypt they had lost their
computation, or were restrained by their task-masters, or, through a
great degeneracy and indifference in religion, they had let fall the
observance of it, and therefore it was requisite they should be
reminded of it. Note, Neglected duties remain duties still,
notwithstanding our neglect. It also intimates that we are both apt to
forget it and concerned to remember it. Some think it denotes the
preparation we are to make for the sabbath; we must think of it before
it comes, that, when it does come, we may keep it holy, and do the duty
of it.
(2.) The reasons of this command. [1.] We have time enough for
ourselves in those six days, on the seventh day let us serve God; and
time enough to tire ourselves, on the seventh it will be a kindness to
us to be obliged to rest. [2.] This is God's day: it is the sabbath of
the Lord thy God, not only instituted by him, but consecrated to him.
It is sacrilege to alienate it; the sanctification of it is a debt.
[3.] It is designed for a memorial of the creation of the world, and
therefore to be observed to the glory of the Creator, as an engagement
upon ourselves to serve him and an encouragement to us to trust in him
who made heaven and earth. By the sanctification of the sabbath, the
Jews declared that they worshipped the God that made the world, and so
distinguished themselves from all other nations, who worshipped gods
which they themselves made. [4.] God has given us an example of rest,
after six days' work: he rested the seventh day, took a complacency in
himself, and rejoiced in the work of his hand, to teach us, on that
day, to take a complacency in him, and to give him the glory of his
works, Ps. xcii. 4. The sabbath began in the finishing of the work of
creation, so will the everlasting sabbath in the finishing of the work
of providence and redemption; and we observe the weekly sabbath in
expectation of that, as well as in remembrance of the former, in both
conforming ourselves to him we worship. [5.] He has himself blessed the
sabbath day and sanctified it. He has put an honour upon it by setting
it apart for himself; it is the holy of the Lord and honourable: and he
has put blessings into it, which he has encouraged us to expect from
him in the religious observance of that day. It is the day which the
Lord hath made, let not us do what we can to unmake it. He has blessed,
honoured, and sanctified it, let not us profane it, dishonour it, and
level that with common time which God's blessing has thus dignified and
distinguished.
12 Honour thy father and thy mother: that thy days may be long upon the
land which the Lord thy God giveth thee. 13 Thou shalt not kill. 14
Thou shalt not commit adultery. 15 Thou shalt not steal. 16 Thou
shalt not bear false witness against thy neighbour. 17 Thou shalt not
covet thy neighbour's house, thou shalt not covet thy neighbour's wife,
nor his manservant, nor his maidservant, nor his ox, nor his ass, nor
any thing that is thy neighbour's.
We have here the laws of the second table, as they are commonly called,
the last six of the ten commandments, comprehending our duty to
ourselves and to one another, and constituting a comment upon the
second great commandment, Thou shalt love thy neighbour as thyself. As
religion towards God is an essential branch of universal righteousness,
so righteousness towards men is an essential branch of true religion.
Godliness and honesty must go together.
I. The fifth commandment concerns the duties we owe to our relations;
those of children to their parents are alone specified: Honour thy
father and thy mother, which includes, 1. A decent respect to their
persons, an inward esteem of them outwardly expressed upon all
occasions in our conduct towards them. Fear them (Lev. xix. 3), give
them reverence, Heb. xii. 9. The contrary to this is mocking at them
and despising them, Prov. xxx. 17. 2. Obedience to their lawful
commands; so it is expounded (Eph. vi. 1-3): "Children, obey your
parents, come when they call you, go where they send you, do what they
bid you, refrain from what they forbid you; and this, as children,
cheerfully, and from a principle of love." Though you have said, "We
will not," yet afterwards repent and obey, Matt. xxi. 29. 3. Submission
to their rebukes, instructions, and corrections; not only to the good
and gentle, but also to the froward, out of conscience towards God. 4.
Disposing of themselves with the advice, direction, and consent, of
parents, not alienating their property, but with their approbation. 5.
Endeavouring, in every thing, to be the comfort of their parents, and
to make their old age easy to them, maintaining them if they stand in
need of support, which our Saviour makes to be particularly intended in
this commandment, Matt. xv. 4-6. The reason annexed to this commandment
is a promise: That thy days may be long in the land which the Lord thy
God giveth thee. Having mentioned, in the preface to the commandments,
has bringing them out of Egypt as a reason for their obedience, he
here, in the beginning of the second table, mentions his bringing them
into Canaan, as another reason; that good land they must have upon
their thoughts and in their eye, now that they were in the wilderness.
They must also remember, when they came to that land, that they were
upon their good behaviour, and that, if they did not conduct themselves
well, their days should be shortened in that land, both the days of
particular persons who should be cut off from it, and the days of their
nation which should be removed out of it. But here a long life in that
good land is promised particularly to obedient children. Those that do
their duty to their parents are most likely to have the comfort of that
which their parents gather for them and leave to them; those that
support their parents shall find that God, the common Father, will
support them. This promise is expounded (Eph. vi. 3), That it may be
well with thee, and thou mayest live long on the earth. Those who, in
conscience towards God, keep this and the rest of God's commandments,
may be sure that it shall be well with them, and that they shall live
as long on earth as Infinite Wisdom sees good for them, and that what
they may seem to be cut short of on earth shall be abundantly made up
in eternal life, the heavenly Canaan which God will give them.
II. The sixth commandment concerns our own and our neighbour's life (v.
13): "Thou shalt not kill; thou shalt not do any thing hurtful or
injurious to the health, ease, and life, of thy own body, or any other
person's unjustly." This is one of the laws of nature, and was strongly
enforced by the precepts given to Noah and his sons, Gen. ix. 5, 6. It
does not forbid killing in lawful war, or in our own necessary defence,
nor the magistrate's putting offenders to death, for those things tend
to the preserving of life; but it forbids all malice and hatred to the
person of any (for he that hateth his brother is a murderer), and all
personal revenge arising therefrom; also all rash anger upon sudden
provocations, and hurt said or done, or aimed to be done, in passion:
of this our Saviour expounds this commandment, Matt. v. 22. And, as
that which is worst of all, it forbids persecution, laying wait for the
blood of the innocent and excellent ones of the earth.
III. The seventh commandment concerns our own and our neighbour's
chastity: Thou shalt not commit adultery, v. 14. This is put before the
sixth by our Saviour (Mark. x. 19): Do not commit adultery, do not
kill; for our chastity should be as dear to us as our lives, and we
should be as much afraid of that which defiles the body as of that
which destroys it. This commandment forbids all acts of uncleanness,
with all those fleshly lusts which produce those acts and war against
the soul, and all those practices which cherish and excite those
fleshly lusts, as looking, in order to lust, which, Christ tells us, is
forbidden in this commandment, Matt. v. 28.
IV. The eighth commandment concerns our own and our neighbour's wealth,
estate, and goods: Thou shalt not steal, v. 15. Though God had lately
allowed and appointed them to spoil the Egyptians in a way of just
reprisal, yet he did not intend that it should be drawn into a
precedent and that they should be allowed thus to spoil one another.
This command forbids us to rob ourselves of what we have by sinful
spending, or of the use and comfort of it by sinful sparing, and to rob
others by removing the ancient landmarks, invading our neighbour's
rights, taking his goods from his person, or house, or field, forcibly
or clandestinely, over-reaching in bargains, nor restoring what is
borrowed or found, withholding just debts, rents, or wages, and (which
is worst of all) to rob the public in the coin or revenue, or that
which is dedicated to the service of religion.
V. The ninth commandment concerns our own and our neighbour's good
name: Thou shalt not bear false witness, v. 16. This forbids, 1.
Speaking falsely in any matter, lying, equivocating, and any way
devising and designing to deceive our neighbour. 2. Speaking unjustly
against our neighbour, to the prejudice of his reputation; and (which
involves the guilty of both), 3. Bearing false witness against him,
laying to his charge things that he knows not, either judicially, upon
oath (by which the third commandment, and the sixth of eighth, as well
as this, are broken), or extrajudicially, in common converse,
slandering, backbiting, tale-bearing, aggravating what is done amiss
and making it worse than it is, and any way endeavouring to raise our
own reputation upon the ruin of our neighbour's.
VI. The tenth commandment strikes at the root: Thou shalt not covet, v.
17. The foregoing commands implicitly forbid all desire of doing that
which will be an injury to our neighbour; this forbids all inordinate
desire of having that which will be a gratification to ourselves. "O
that such a man's house were mine! Such a man's wife mine! Such a man's
estate mine!" This is certainly the language of discontent at our own
lot, and envy at our neighbour's; and these are the sins principally
forbidden here. St. Paul, when the grace of God caused the scales to
fall from his eyes, perceived that this law, Thou shalt not covet,
forbade all those irregular appetites and desires which are the
first-born of the corrupt nature, the first risings of the sin that
dwelleth in us, and the beginnings of all the sin that is committed by
us: this is that lust which, he says, he had not known the evil of, if
this commandment, when it came to his conscience in the power of it,
had not shown it to him, Rom. vii. 7. God give us all to see our face
in the glass of this law, and to lay our hearts under the government of
it!
Terror with Which the Law Was Given. (b. c. 1491.)
18 And all the people saw the thunderings, and the lightnings, and
the noise of the trumpet, and the mountain smoking: and when the people
saw it, they removed, and stood afar off. 19 And they said unto
Moses, Speak thou with us, and we will hear: but let not God speak with
us, lest we die. 20 And Moses said unto the people, Fear not: for God
is come to prove you, and that his fear may be before your faces, that
ye sin not. 21 And the people stood afar off, and Moses drew near
unto the thick darkness where God was.
I. The extraordinary terror with which the law was given. Never was any
thing delivered with such awful pomp; every word was accented, and
every sentence paused, with thunder and lightning, much louder and
brighter, no doubt, than ordinary. And why was the law given in this
dreadful manner, and with all this tremendous ceremony? 1. It was
designed (once for all) to give a sensible discovery of the glorious
majesty of God, for the assistance of our faith concerning it, that,
knowing the terror of the Lord, we may be persuaded to live in his
fear. 2. It was a specimen of the terrors of the general judgment, in
which sinners will be called to an account for the breach of this law:
the archangel's trumpet will then sound an alarm, to give notice of the
Judge's coming, and a fire shall devour before him. 3. It was an
indication of the terror of those convictions which the law brings into
conscience, to prepare the soul for the comforts of the gospel. Thus
was the law given by Moses in such a way as might startle, affright,
and humble men, that the grace and truth which came by Jesus Christ
might be the more welcome. The apostle largely describes this instance
of the terror of that dispensation, as a foil to set off our
privileges, as Christians, in the light, liberty, and joy, of the
New-Testament dispensation, Heb. xii. 18, &c.
II. The impression which this made, for the present, upon the people;
they must have had stupid hearts indeed, if this had not affected them.
1. They removed, and stood afar off, v. 18. Before God began to speak,
they were thrusting forward to gaze (ch. xix. 21); but now they were
effectually cured of their presumption, and taught to keep their
distance. 2. They entreated that the word should not be so spoken to
them any more (Heb. xii. 19), but begged that God would speak to them
by Moses, v. 19. Hereby they obliged themselves to acquiesce in the
mediation of Moses, they themselves nominating him as a fit person to
deal between them and God, and promising to hearken to him as to God's
messenger; hereby also they teach us to acquiesce in that method which
Infinite Wisdom takes, of speaking to us by men like ourselves, whose
terror shall not make us afraid, nor their hand be heavy upon us. Once
God tried the expedient of speaking to the children of men immediately,
but it was found that they could not bear it; it rather drove men from
God than brought them to him, and, as it proved in the issue, though it
terrified them, it did not deter them from idolatry, for soon after
this they worshipped the golden calf. Let us therefore rest satisfied
with the instructions given us by the scriptures and the ministry; for,
if we believe not them, neither should we be persuaded though God
should speak to us in thunder and lightning, as he did from Mount
Sinai: here that matter was determined.
III. The encouragement Moses gave them, by explaining the design of God
in his terror (v. 20): Fear not, that is, "Think not that the thunder
and fire are designed to consume you," which was the thing they feared
(v. 19, lest we die); thunder and lightning constituted one of the
plagues of Egypt, but Moses would not have them think they were sent to
them on the same errand on which they were sent to the Egyptians: no,
they were intended, 1. To prove them, to try how they would like
dealing with God immediately, without a mediator, and so to convince
them how admirably well God had chosen for them, in putting Moses into
that office. Ever since Adam fled, upon hearing God's voice in the
garden, sinful man could not bear either to speak to God or hear from
him immediately. 2. To keep them to their duty, and prevent their
sinning against God. He encourages them, saying, Fear not, and yet
tells them that God thus spoke to them, that his fear might be before
their face. We must not fear with amazement--with that fear which has
torment, which only works upon the fancy for the present, sets us a
trembling, genders to bondage, betrays us to Satan, and alienates us
from God; but we must always have in our minds a reverence of God's
majesty, a dread of his displeasure, and an obedient regard to his
sovereign authority over us: this fear will quicken us to our duty and
make us circumspect in our walking. Thus stand in awe, and sin not, Ps.
iv. 4.
IV. The progress of their communion with God by the mediation of Moses,
v. 21. While the people continued to stand afar off, conscious of guilt
and afraid of God's wrath, Moses drew near unto the thick darkness; he
was made to draw near, so the word is: Moses, of himself, durst not
have ventured into the thick darkness, if God had not called him, and
encouraged him, and, as some of the rabbies suppose, sent an angel to
take him by the hand, and lead him up. Thus it is said of the great
Mediator, I will cause him to draw near (Jer. xxx. 21), and by him it
is that we also are introduced, Eph. iii. 12.
The Law Concerning Altars. (b. c. 1491.)
22 And the Lord said unto Moses, Thus thou shalt say unto the children
of Israel, Ye have seen that I have talked with you from heaven. 23
Ye shall not make with me gods of silver, neither shall ye make unto
you gods of gold. 24 An altar of earth thou shalt make unto me, and
shalt sacrifice thereon thy burnt offerings, and thy peace offerings,
thy sheep, and thine oxen: in all places where I record my name I will
come unto thee, and I will bless thee. 25 And if thou wilt make me an
altar of stone, thou shalt not build it of hewn stone: for if thou lift
up thy tool upon it, thou hast polluted it. 26 Neither shalt thou go
up by steps unto mine altar, that thy nakedness be not discovered
thereon.
Moses having gone into the thick darkness, where God was, God there
spoke in his hearing only, privately and without terror, all that
follows hence to the end of ch. xxiii, which is mostly an exposition of
the ten commandments; and he was to transmit it by word of mouth first,
and afterwards in writing, to the people. The laws in these verses
related to God's worship.
I. They are here forbidden to make images for worship (v. 22, 23): You
have seen that I have talked with you from heaven (such was his
wonderful condescension, much more than for some mighty prince to talk
familiarly with a company of poor beggars); now you shall not make gods
of silver.
1. This repetition of the second commandment comes in here, either (1.)
As pointing to that which God had chiefly in view in giving them this
law in this manner, that is, their peculiar addictedness to idolatry,
and the peculiar sinfulness of that crime. Ten commandments God had
given them, but Moses is ordered to inculcate upon them especially the
first two. They must not forget any of them, but they must be sure to
remember those. Or, (2.) As pointing to that which might properly be
inferred from God's speaking to them as he had done. He had given them
sufficient demonstration of his presence among them; they needed not to
make images of him, as if he were absent. Besides, they had only seen
that he talked with them; they had seen no manner of similitude, so
that they could not make any image of God; and his manifesting himself
to them only by a voice plainly showed them that they must not make any
such image, but keep up their communion with God by his word, and not
otherwise.
2. Two arguments are here hinted against image-worship:--(1.) That
thereby they would affront God, intimated in that, You shall not make
with me gods. Though they pretended to worship them but as
representations of God, yet really they made them rivals with God,
which he would not endure. (2.) That thereby they would abuse
themselves, intimated in that, "You shall not make unto you gods; while
you think by them to assist your devotion, you will really corrupt it,
and put a cheat upon yourselves." At first, it should seem, they made
their images for worship of gold and silver, pretending, by the
richness of those metals, to honour God, and, by the brightness of
them, to affect themselves with his glory; but, even in these, they
changed the truth of God into a lie, and so, by degrees, were justly
given up to such strong delusions as to worship images of wood or
stone.
II. They are here directed in making altars for worship: it is meant of
occasional altars, such as they reared now in the wilderness, before
the tabernacle was erected, and afterwards upon special emergencies,
for present use, such as Gideon built (Judg. vi. 24), Manoah (Judg.
xiii. 19), Samuel (1 Sam. vii. 17), and many others. We may suppose,
now that the people of Israel were, with this glorious discovery which
God had made of himself to them, that many of them would incline, in
this pang of devotion, to offer sacrifice to God; and, it being
necessary to a sacrifice that there be an alter, they are here
appointed,
1. To make their altars very plain, either of earth or of unhewn stone,
v. 24, 25. That they might not be tempted to think of a graven image,
they must not so much as hew into shape the stones that they made their
altars of, but pile them up as they were, in the rough. This rule being
prescribed before the establishment of the ceremonial law, which
appointed altars much more costly, intimates that, after the period of
that law, plainness should be accepted as the best ornament of the
external services of religion, and that gospel-worship should not be
performed with external pomp and gaiety. The beauty of holiness needs
no paint, nor do those do any service to the spouse of Christ that
dress her in the attire of a harlot, as the church of Rome does: an
altar of earth does best.
2. To make their altars very low (v. 26), so that they might not go up
by steps to them. That the higher the altar was, and the nearer heaven,
the more acceptable the sacrifice was, was a foolish fancy of the
heathen, who therefore chose high places; in opposition to this, and to
show that it is the elevation of the heart, not of the sacrifice, that
God looks at, they were here ordered to make their altars low. We may
suppose that the altars they reared in the wilderness, and other
occasional altars, were designed only for the sacrifice of one beast at
a time; but the altar in Solomon's temple, which was to be made much
longer and broader, that it might contain many sacrifices at once, was
made ten cubits high, that the height might bear a decent proportion to
the length and breadth; and to that it was requisite they should go up
by steps, which yet, no doubt, were so contrived as to prevent the
inconvenience here spoken of, the discovering of their nakedness
thereon.
III. They are here assured of God's gracious acceptance of their
devotions, wherever they were paid according to his will (v. 24): In
all places where I record my name, or where my name is recorded (that
is, where I am worshipped in sincerity), I will come unto thee, and I
will bless thee. Afterwards, God chose one particular place wherein to
record his name: but that being taken away now under the gospel, when
men are encouraged to pray everywhere, this promise revives in its full
extent, that, wherever God's people meet in his name to worship him, he
will be in the midst of them, he will honour them with his presence,
and reward them with the gifts of his grace; there he will come unto
them, and will bless them, and more than this we need not desire for
the beautifying of our solemn assemblies.
__________________________________________________________________
E X O D U S
CHAP. XXI.
The laws recorded in this chapter relate to the fifth and sixth
commandments; and though they are not accommodated to our constitution,
especially in point of servitude, nor are the penalties annexed binding
on us, yet they are of great use for the explanation of the moral law,
and the rules of natural justice. Here are several enlargements, I.
Upon the fifth commandment, which concerns particular relations. 1. The
duty of masters towards their servants, their men-servants (ver. 2-6),
and the maidservants, ver. 7-11. 2. The punishment of disobedient
children that strike their parents (ver. 15), or curse them, ver. 17.
II. Upon the sixth commandment, which forbids all violence offered to
the person of a man. Here is, 1. Concerning murder, ver. 12-14. 2.
Man-stealing, ver. 16. 3. Assault and battery, ver. 18, 19. 4.
Correcting a servant, ver. 20, 21. 5. Hurting a woman with child, ver.
22, 23. 6. The law of retaliation, ver. 24, 25. 7. Maiming a servant,
ver. 26, 27. 8. An ox goring, ver. 28-32. 9. Damage by opening a pit,
ver. 33, 34. 10. Cattle fighting, ver. 35, 36.
Judicial Laws. (b. c. 1491.)
1 Now these are the judgments which thou shalt set before them. 2 If
thou buy an Hebrew servant, six years he shall serve: and in the
seventh he shall go out free for nothing. 3 If he came in by himself,
he shall go out by himself: if he were married, then his wife shall go
out with him. 4 If his master have given him a wife, and she have
born him sons or daughters; the wife and her children shall be her
master's, and he shall go out by himself. 5 And if the servant shall
plainly say, I love my master, my wife, and my children; I will not go
out free: 6 Then his master shall bring him unto the judges; he shall
also bring him to the door, or unto the door post; and his master shall
bore his ear through with an awl; and he shall serve him for ever. 7
And if a man sell his daughter to be a maidservant, she shall not go
out as the menservants do. 8 If she please not her master, who hath
betrothed her to himself, then shall he let her be redeemed: to sell
her unto a strange nation he shall have no power, seeing he hath dealt
deceitfully with her. 9 And if he have betrothed her unto his son, he
shall deal with her after the manner of daughters. 10 If he take him
another wife; her food, her raiment, and her duty of marriage, shall he
not diminish. 11 And if he do not these three unto her, then shall
she go out free without money.
The first verse is the general title of the laws contained in this and
the two following chapters, some of them relating to the religious
worship of God, but most of them relating to matters between man and
man. Their government being purely a Theocracy, that which in other
states is to be settled by human prudence was directed among them by a
divine appointment, so that the constitution of their government was
peculiarly adapted to make them happy. These laws are called judgments,
because they are framed in infinite wisdom and equity, and because
their magistrates were to give judgment according to the people. In the
doubtful cases that had hitherto occurred, Moses had particularly
enquired of God for them, as appeared, ch. xviii. 15; but now God gave
him statutes in general by which to determine particular cases, which
likewise he must apply to other like cases that might happen, which,
falling under the same reason, fell under the same rule. He begins with
the laws concerning servants, commanding mercy and moderation towards
them. The Israelites had lately been servants themselves; and now that
they had become, not only their own masters, but masters of servants,
too, lest they should abuse their servants, as they themselves had been
abused and ruled with rigour by the Egyptian task-masters, provision
was made by these laws for the mild and gentle usage of servants. Note,
If those who have had power over us have been injurious to us this will
not in the least excuse us if we be in like manner injurious to those
who are under our power, but will rather aggravate our crime, because,
in that case, we may the more easily put our souls into their soul's
stead. Here is,
I. A law concerning men-servants, sold, either by themselves or their
parents, through poverty, or by the judges, for their crimes; even
those of the latter sort (if Hebrews) were to continue in slavery but
seven years at the most, in which time it was taken for granted that
they would sufficiently have smarted for their folly or offence. At the
seven years' end the servant should either go out free (v. 2, 3), or
his servitude should thenceforward be his choice, v. 5, 6. If he had a
wife given him by his master, and children, he might either leave them
and go out free himself, or, if he had such a kindness for them that he
would rather tarry with them in bondage than go out at liberty without
them, he was to have his ear bored through to the doorpost and serve
till the death of his master, or the year of jubilee.
1. By this law God taught, (1.) The Hebrew servants generosity, and a
noble love of liberty, for they were the Lord's freemen; a mark of
disgrace must be put upon him who refused liberty when he might have
it, though he refused it upon considerations otherwise laudable enough.
Thus Christians, being bought with a price, and called unto liberty,
must not be the servants of men, nor of the lusts of men, 1 Cor. vii.
23. There is a free and princely spirit that much helps to uphold a
Christian, Ps. li. 12. He likewise taught, (2.) The Hebrew masters not
to trample upon their poor servants, knowing, not only that they had
been by birth upon a level with them, but that, in a few years, they
would be so again. Thus Christian masters must look with respect on
believing servants, Philem. 16.
2. This law will be further useful to us, (1.) To illustrate the right
God has to the children of believing parents, as such, and the place
they have in his church. They are by baptism enrolled among his
servants, because they are born in his house, for they are therefore
born unto him, Ezek. xvi. 20. David owns himself God's servant, as he
was the son of his handmaid (Ps. cxvi. 16), and therefore entitled to
protection, Ps. lxxxvi. 16. (2.) To explain the obligation which the
great Redeemer laid upon himself to prosecute the work of our
salvation, for he says (Ps. xl. 6), My ears hast thou opened, which
seems to allude to this law. He loved his Father, and his captive
spouse, and the children that were given him, and would not go out free
from his undertaking, but engaged to serve in it for ever, Isa. xlii.
1, 4. Much more reason have we thus to engage ourselves to serve God
for ever; we have all the reason in the world to love our Master and
his work, and to have our ears bored to his door-posts, as those who
desire not to go out free from his service, but to be found more and
more free to it, and in it, Ps. lxxxiv. 10.
Concerning maid-servants, whom their parents, through extreme poverty,
had sold, when they were very young, to such as they hoped would marry
them when they grew up; if they did not, yet they must not sell them to
strangers, but rather study how to make them amends for the
disappointment; if they did, they must maintain them handsomely, v.
7-11. Thus did God provide for the comfort and reputation of the
daughters of Israel, and has taught husbands to give honour to their
wives (be their extraction ever so mean) as to the weaker vessels, 1
Pet. iii. 7.
12 He that smiteth a man, so that he die, shall be surely put to death.
13 And if a man lie not in wait, but God deliver him into his hand;
then I will appoint thee a place whither he shall flee. 14 But if a
man come presumptuously upon his neighbour, to slay him with guile;
thou shalt take him from mine altar, that he may die. 15 And he that
smiteth his father, or his mother, shall be surely put to death. 16
And he that stealeth a man, and selleth him, or if he be found in his
hand, he shall surely be put to death. 17 And he that curseth his
father, or his mother, shall surely be put to death. 18 And if men
strive together, and one smite another with a stone, or with his fist,
and he die not, but keepeth his bed: 19 If he rise again, and walk
abroad upon his staff, then shall he that smote him be quit: only he
shall pay for the loss of his time, and shall cause him to be
thoroughly healed. 20 And if a man smite his servant, or his maid,
with a rod, and he die under his hand; he shall be surely punished.
21 Notwithstanding, if he continue a day or two, he shall not be
punished: for he is his money.
Here is, I. A law concerning murder. He had lately said, Thou shalt not
kill; here he provides, 1. For the punishing of wilful murder (v. 12):
He that smiteth a man, whether upon a sudden passion or in malice
prepense, so that he die, the government must take care that the
murderer be put to death, according to that ancient law (Gen. ix. 6),
Whoso sheddeth man's blood, by man shall his blood be shed. God, who by
his providence gives and maintains life, thus by his law protects it;
so that mercy shown to a wilful murderer is real cruelty to all mankind
besides: such a one, God here says, shall be taken even from his altar
(v. 14), to which he might flee for protection; and, if God will not
shelter him, let him flee to the pit, and let no man stay him. 2. For
the relief of such as killed by accident, per infortunium--by
misfortune, or chance-medley, as our law expresses it, when a man, in
doing a lawful act, without intent of hurt to any, happens to kill
another, or, as it is here described, God delivers him into his hand;
for nothing comes to pass by chance; what seems to us purely casual is
ordered by the divine Providence, for wise and holy ends secret to us.
In this case God provided cities of refuge for the protection of those
whose infelicity it was, but not their fault, to occasion the death of
another, v. 13. With us, who know no avengers of blood but the
magistrates, the law itself is a sufficient sanctuary for those whose
minds are innocent, though their hands are guilty, and there needs no
other.
II. Concerning rebellious children. It is here made a capital crime, to
be punished with death, for children either, 1. To strike their parents
(v. 15) so as either to draw blood or to make the place struck black
and blue. Or, 2. To curse their parents (v. 17), if they profaned any
name of God in doing it, as the rabbies say. Note, The undutiful
behaviour of children towards their parents is a very great provocation
to God our common Father; and, if men do not punish it, he will. Those
are perfectly lost to all virtue, and abandoned to all wickedness, that
have broken through the bonds of filial reverence and duty to such a
degree as in word or action to abuse their own parents. What yoke will
those bear that have shaken off this? Let children take heed of
entertaining in their minds any such thought or passions towards their
parents as savour of undutifulness and contempt; for the righteous God
searches the heart.
III. Here is a law against man-stealing (v. 16): He that steals a man
(that is, a person, man, woman, or child), with design to sell him to
the Gentiles (for no Israelite would buy him), was adjudged to death by
this statute, which is ratified by the apostle (1 Tim. i. 10), where
men-stealers are reckoned among those wicked ones against whom laws
must be made by Christian princes.
IV. Care is here taken that satisfaction be made for hurt done to a
person, though death do not ensue, v. 18, 19. He that did the hurt must
be accountable for damages, and pay, not only for the cure, but for the
loss of time, to which the Jews add that he must likewise give some
recompence both for the pain and for the blemish, if there were any.
V. Direction is given what should be done if a servant died by his
master's correction. This servant must not be an Israelite, but a
Gentile slave, as the negroes to our planters; and it is supposed that
he smite him with a rod, and not with any thing that was likely to give
a mortal wound; yet, if he died under his hand, he should be punished
for his cruelty, at the discretion of the judges, upon consideration of
circumstances, v. 20. But, if he continued a day or two after the
correction given, the master was supposed to suffer enough by losing
his servant, v. 21. Our law makes the death of a servant, by his
master's reasonable beating of him, but chance-medley. Yet let all
masters take heed of tyrannizing over their servants; the gospel
teaches them even to forbear and moderate threatenings (Eph. vi. 9),
considering with holy Job, What shall I do, when God riseth up? Job
xxxi. 13-15.
22 If men strive, and hurt a woman with child, so that her fruit depart
from her, and yet no mischief follow: he shall be surely punished,
according as the woman's husband will lay upon him; and he shall pay as
the judges determine. 23 And if any mischief follow, then thou shalt
give life for life, 24 Eye for eye, tooth for tooth, hand for hand,
foot for foot, 25 Burning for burning, wound for wound, stripe for
stripe. 26 And if a man smite the eye of his servant, or the eye of
his maid, that it perish; he shall let him go free for his eye's sake.
27 And if he smite out his manservant's tooth, or his maidservant's
tooth; he shall let him go free for his tooth's sake. 28 If an ox
gore a man or a woman, that they die: then the ox shall be surely
stoned, and his flesh shall not be eaten; but the owner of the ox shall
be quit. 29 But if the ox were wont to push with his horn in time
past, and it hath been testified to his owner, and he hath not kept him
in, but that he hath killed a man or a woman; the ox shall be stoned,
and his owner also shall be put to death. 30 If there be laid on him
a sum of money, then he shall give for the ransom of his life
whatsoever is laid upon him. 31 Whether he have gored a son, or have
gored a daughter, according to this judgment shall it be done unto him.
32 If the ox shall push a manservant or a maidservant; he shall give
unto their master thirty shekels of silver, and the ox shall be stoned.
33 And if a man shall open a pit, or if a man shall dig a pit, and
not cover it, and an ox or an ass fall therein; 34 The owner of the
pit shall make it good, and give money unto the owner of them; and the
dead beast shall be his. 35 And if one man's ox hurt another's, that
he die; then they shall sell the live ox, and divide the money of it;
and the dead ox also they shall divide. 36 Or if it be known that the
ox hath used to push in time past, and his owner hath not kept him in;
he shall surely pay ox for ox; and the dead shall be his own.
Observe here,
I. The particular care which the law took of women with child, that no
hurt should be done them which might occasion their mis-carrying. The
law of nature obliges us to be very tender in that case, lest the tree
and fruit be destroyed together, v. 22, 23. Women with child, who are
thus taken under the special protection of the law of God, if they live
in his fear, may still believe themselves under the special protection
of the providence of God, and hope that they shall be saved in
child-bearing. On this occasion comes in that general law of
retaliation which our Saviour refers to, Matt. v. 38, An eye for an
eye. Now, 1. The execution of this law is not hereby put into the hands
of private persons, as if every man might avenge himself, which would
introduce universal confusion, and make men like the fishes of the sea.
The tradition of the elders seems to have put this corrupt gloss upon
it, in opposition to which our Saviour commands us to forgive injuries,
and not to meditate revenge, Matt. v. 39. 2. God often executes it in
the course of his providence, making the punishment, in many cases, to
answer to the sin, as Judg. i. 7; Isa. xxxiii. 1; Hab. ii. 13; Matt.
xxvi. 52. 3. Magistrates ought to have an eye to this rule in punishing
offenders, and doing right to those that are injured. Consideration
must be had of the nature, quality, and degree of the wrong done, that
reparation may be made to the party injured, and others deterred from
doing the like; either an eye shall go for an eye, or the forfeited eye
shall be redeemed by a sum of money. Note, He that does wrong must
expect one way or other to receive according to the wrong he has done,
Col. iii. 25. God sometimes brings men's violent dealings upon their
own heads (Ps. vii. 16); and magistrates are in this the ministers of
the justice, that they are avengers (Rom. xiii. 4), and they shall not
bear the sword in vain.
II. The care God took of servants. If their masters maimed them, though
it was only striking out a tooth, that should be their discharge, v.
26, 27. This was intended, 1. To prevent their being abused; masters
would be careful not to offer them any violence, lest they should lose
their service. 2. To comfort them if they were abused; the loss of a
limb should be the gaining of their liberty, which would do something
towards balancing both the pain and disgrace they underwent. Nay,
III. Does God take care for oxen? Yes, it appears by the following laws
in this chapter that he does, for our sakes, 1 Cor. ix. 9, 10. The
Israelites are here directed what to do,
1. In case of hurt done by oxen, or any other brute-creature; for the
law, doubtless, was designed to extend to all parallel cases. (1.) As
an instance of God's care of the life of man (though forfeited a
thousand times into the hands of divine justice), and in token of his
detestation of the sin of murder. If an ox killed any man, woman, or
child, the ox was to be stoned (v. 28); and, because the greatest
honour of the inferior creatures is to be serviceable to man, the
criminal is denied that honour: his flesh shall not be eaten. Thus God
would keep up in the minds of his people a rooted abhorrence of the sin
of murder and every thing that was barbarous. (2.) To make men careful
that none of their cattle might do hurt, but that, by all means
possible, mischief might be prevented. If the owner of the beast knew
that he was mischievous, he must answer for the hurt done, and,
according as the circumstances of the case proved him to be more or
less accessory, he must either be put to death or ransom his life with
a sum of money, v. 29-32. Some of our ancient books make this felony,
by the common law of England, and give this reason, "The owner, by
suffering his beast to go at liberty when he knew it to be mischievous,
shows that he was very willing that hurt should be done." Note, It is
not enough for us not to do mischief ourselves, but we must take care
that no mischief be done by those whom it is in our power to restrain,
whether man or beast.
2. In case of hurt done to oxen, or other cattle. (1.) If they fall
into a pit, and perish there, he that opened the pit must make good the
loss, v. 33, 34. Note, We must take heed not only of doing that which
will be hurtful, but of doing that which may be so. It is not enough
not to design and devise mischief, but we must contrive to prevent
mischief, else we become accessory to our neighbours' damage. Mischief
done in malice is the great transgression; but mischief done through
negligence, and for want of due care and consideration, is not without
fault, but ought to be reflected upon with great regret, according as
the degree of the mischief is: especially we must be careful that we do
nothing to make ourselves accessory to the sins of others, by laying an
occasion of offence in our brother's way, Rom. xiv. 13. (2.) If cattle
fight, and one kill another, the owners shall equally share in the
loss, v. 35. Only if the beast that had done the harm was known to the
owner to have been mischievous he shall answer for the damage, because
he ought either to have killed him or kept him up, v. 36. The
determinations of these cases carry with them the evidence of their own
equity, and give such rules of justice as were then, and are still, in
use, for the decision of similar controversies that arise between man
and man. But I conjecture that these cases might be specified, rather
than others (though some of them seem minute), because they were then
cases in fact actually depending before Moses; for in the wilderness
where they lay closely encamped, and had their flocks and herds among
them, such mischiefs as these last mentioned were likely enough to
occur. That which we are taught by these laws is that we should be very
careful to do no wrong, either directly or indirectly; and that, if we
have done wrong, we must be very willing to make satisfaction, and
desirous that nobody may lose by us.
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CHAP. XXII.
The laws of this chapter relate, I. To the eighth commandment,
concerning theft (ver. 1-4), trespass by cattle (ver. 5), damage by
fire (ver. 6), trusts (ver. 7-13), borrowing cattle (ver. 14, 15), or
money, ver. 25-27. II. To the seventh commandment. Against fornication
(ver. 16, 17), bestiality, ver. 19. III. To the first table, forbidding
witchcraft (ver. 18), idolatry, ver. 20. Commanding to offer the
firstfruits, ver. 29, 30. IV. To the poor, ver. 21-24. V. To the civil
government, ver. 28. VI. To the peculiarity of the Jewish nation, ver.
31.
Judicial Laws. (b. c. 1491.)
1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he
shall restore five oxen for an ox, and four sheep for a sheep. 2 If a
thief be found breaking up, and be smitten that he die, there shall no
blood be shed for him. 3 If the sun be risen upon him, there shall be
blood shed for him; for he should make full restitution; if he have
nothing, then he shall be sold for his theft. 4 If the theft be
certainly found in his hand alive, whether it be ox, or ass, or sheep;
he shall restore double. 5 If a man shall cause a field or vineyard
to be eaten, and shall put in his beast, and shall feed in another
man's field; of the best of his own field, and of the best of his own
vineyard, shall he make restitution. 6 If fire break out, and catch
in thorns, so that the stacks of corn, or the standing corn, or the
field, be consumed therewith; he that kindled the fire shall surely
make restitution.
Here are the laws,
I. Concerning theft, which are these:--1. If a man steal any cattle (in
which the wealth of those times chiefly consisted), and they be found
in his custody, he must restore double, v. 4. Thus he must both satisfy
for the wrong and suffer for the crime. But it was afterwards provided
that if the thief were touched in conscience, and voluntarily confessed
it, before it was discovered or enquired into by any other, then he
should only make restitution of what he had stolen, and add to it a
fifth part, Lev. vi. 4, 5. 2. If he had killed or sold the sheep or ox
he had stolen, and thereby persisted in his crime, he must restore five
oxen for an ox, and four sheep for a sheep (v. 1), more for an ox than
for a sheep because the owner, besides all the other profit, lost the
daily labour of his ox. This law teaches us that fraud and injustice,
so far from enriching men, will impoverish them: if we unjustly get and
keep that which is another's, it will not only waste itself, but it
will consume that which is our own. 3. If he was not able to make
restitution, he must be sold for a slave, v. 3. The court of judgment
was to do it, and it is probable that the person robbed had the money.
Thus with us, in some cases, felons are transported into plantations
where alone Englishmen know what slavery is. 4. If a thief broke a
house in the night, and was killed in the doing of it, his blood was
upon his own head, and should not be required at the hand of him that
shed it, v. 2. As he that does an unlawful act bears the blame of the
mischief that follows to others, so likewise of that which follows to
himself. A man's house is his castle, and God's law, as well as man's,
sets a guard upon it; he that assaults it does so at his peril. Yet, if
it was in the day-time that the thief was killed, he that killed him
must be accountable for it (v. 3), unless it was in the necessary
defence of his own life. Note, We ought to be tender of the lives even
of bad men; the magistrate must afford us redress, and we must not
avenge ourselves.
II. Concerning trespass, v. 5. He that wilfully put his cattle into his
neighbour's field must make restitution of the best of his own. Our law
makes a much greater difference between this and other thefts than the
law of Moses did. The Jews hence observed it as a general rule that
restitution must always be made of the best, and that no man should
keep any cattle that were likely to trespass upon his neighbours or do
them any damage. We should be more careful not to do wrong than not to
suffer wrong, because to suffer wrong is only an affliction, but to do
wrong is a sin, and sin is always worse than affliction.
III. Concerning damage done by fire, v. 6. He that designed only the
burning of thorns might become accessory to the burning of corn, and
should not be held guiltless. Men of hot and eager spirits should take
heed, lest, while they pretend only to pluck up the tares, they root
out the wheat also. If the fire did mischief, he that kindled it must
answer for it, though it could not be proved that he designed the
mischief. Men must suffer for their carelessness, as well as for their
malice. We must take heed of beginning strife; for, though it seem but
little, we know not how great a matter it may kindle, the blame of
which we must bear, if, with the madman, we cast fire-brands, arrows,
and death, and pretend we mean no harm. It will make us very careful of
ourselves, if we consider that we are accountable, not only for the
hurt we do, but for the hurt we occasion through inadvertency.
7 If a man shall deliver unto his neighbour money or stuff to keep, and
it be stolen out of the man's house; if the thief be found, let him pay
double. 8 If the thief be not found, then the master of the house
shall be brought unto the judges, to see whether he have put his hand
unto his neighbour's goods. 9 For all manner of trespass, whether it
be for ox, for ass, for sheep, for raiment, or for any manner of lost
thing, which another challengeth to be his, the cause of both parties
shall come before the judges; and whom the judges shall condemn, he
shall pay double unto his neighbour. 10 If a man deliver unto his
neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it
die, or be hurt, or driven away, no man seeing it: 11 Then shall an
oath of the Lord be between them both, that he hath not put his hand
unto his neighbour's goods; and the owner of it shall accept thereof,
and he shall not make it good. 12 And if it be stolen from him, he
shall make restitution unto the owner thereof. 13 If it be torn in
pieces, then let him bring it for witness, and he shall not make good
that which was torn. 14 And if a man borrow ought of his neighbour,
and it be hurt, or die, the owner thereof being not with it, he shall
surely make it good. 15 But if the owner thereof be with it, he shall
not make it good: if it be an hired thing, it came for his hire.
These laws are,
I. Concerning trusts, v. 7-13. If a man deliver goods, suppose to a
carrier to be conveyed, or to a warehouse-keeper to be preserved, or
cattle to a farmer to be fed, upon a valuable consideration, and if a
special confidence be reposed in the person they are lodged with, in
case these goods be stolen or lost, perish or be damaged, if it appear
that it was not by any fault of the trustee, the owner must stand to
the loss, otherwise he that has been false to this trust must be
compelled to make satisfaction. The trustee must aver his innocence
upon oath before the judges, if the case was such as afforded no other
proof, and they were to determine the matter according as it appeared.
This teaches us, 1. That we ought to be very careful of every thing we
are entrusted with, as careful of it, though it be another's, as if it
were our own. It is unjust and base, and that which all the world cries
shame on, to betray a trust. 2. That there is such a general failing of
truth and justice upon earth as gives too much occasion to suspect
men's honesty whenever it is their interest to be dishonest. 3. That an
oath for confirmation is an end of strife, Heb. vi. 16. It is called an
oath for the Lord (v. 11), because to him the appeal is made, not only
as to a witness of truth, but as to an avenger of wrong and falsehood.
Those that had offered injury to their neighbour by doing any unjust
thing, yet, it might be hoped, had not so far debauched their
consciences as to profane an oath of the Lord, and call the God of
truth to be witness to a lie: perjury is a sin which natural conscience
startles at as much as any other. The religion of an oath is very
ancient, and a plain indication of the universal belief of a God, and a
providence, and a judgment to come. 4. That magistracy is an ordinance
of God, designed, among other intentions, to assist men both in
discovering rights disputed and recovering rights denied; and great
respect ought to be paid to the determination of the judges. 5. That
there is no reason why a man should suffer for that which he could not
help: masters should consider this, in dealing with their servants, and
not rebuke that as a fault which was a mischance, and which they
themselves, had they been in their servants' places, could not have
prevented.
II. Concerning loans, v. 14, 15. If a man (suppose) lent his team to
his neighbour, if the owner was with it, or was to receive profit for
the loan of it, whatever harm befel the cattle the owner must stand to
the loss of: but if the owner was so kind to the borrower as to lend it
to him gratis, and put such a confidence in him as to trust it from
under his own eye, then, if any harm happened, the borrower must make
it good. Let us learn hence to be very careful not to abuse any thing
that is lent us; it is not only unjust, but base and disingenuous,
inasmuch as it is rendering evil for good; we should much rather choose
to lose ourselves than that any should sustain loss by their kindness
to us. Alas, master! for it was borrowed, 2 Kings vi. 5.
16 And if a man entice a maid that is not betrothed, and lie with her,
he shall surely endow her to be his wife. 17 If her father utterly
refuse to give her unto him, he shall pay money according to the dowry
of virgins. 18 Thou shalt not suffer a witch to live. 19 Whosoever
lieth with a beast shall surely be put to death. 20 He that
sacrificeth unto any god, save unto the Lord only, he shall be utterly
destroyed. 21 Thou shalt neither vex a stranger, nor oppress him: for
ye were strangers in the land of Egypt. 22 Ye shall not afflict any
widow, or fatherless child. 23 If thou afflict them in any wise, and
they cry at all unto me, I will surely hear their cry; 24 And my
wrath shall wax hot, and I will kill you with the sword; and your wives
shall be widows, and your children fatherless.
Here is, I. A law that he who debauched a young woman should be obliged
to marry her, v. 16, 17. If she was betrothed to another, it was death
to debauch her (Deut. xxii. 23, 24); but the law here mentioned
respects her as single. But, if the father refused her to him, he was
to give satisfaction in money for the injury and disgrace he had done
her. This law puts an honour upon marriage and shows likewise how
improper a thing it is that children should marry without their
parents' consent: even here, where the divine law appointed the
marriage, both as a punishment to him that had done wrong and a
recompence to her that had suffered wrong, yet there was an express
reservation for the father's power; if he denied his consent, it must
be no marriage.
II. A law which makes witchcraft a capital crime, v. 18. Witchcraft not
only gives that honour to the devil which is due to God alone, but bids
defiance to the divine Providence, wages war with God's government, and
puts his work into the devil's hand, expecting him to do good and evil,
and so making him indeed the god of this world; justly therefore was it
punished with death, especially among a people that were blessed with a
divine revelation, and cared for by divine Providence above any people
under the sun. By our law, consulting, covenanting with, invocating, or
employing, any evil spirit, to any intent whatsoever, and exercising
any enchantment, charm, or sorcery, whereby hurt shall be done to any
person whatsoever, is made felony, without benefit of clergy; also
pretending to tell where goods lost or stolen may be found, or the
like, is an iniquity punishable by the judge, and the second offence
with death. The justice of our law herein is supported by the law of
God recorded here.
III. Unnatural abominations are here made capital; such beasts in the
shape of men as are guilty of them are unfit to live (v. 19): Whosoever
lies with a beast shall die.
IV. Idolatry is also made capital, v. 20. God having declared himself
jealous in this matter, the civil powers must be jealous in it too, and
utterly destroy those persons, families, and places of Israel, that
worshipped any god, save the Lord: this law might have prevented the
woeful apostasies of the Jewish nation in after times, if those that
should have executed it had not been ringleaders in the breach of it.
V. A caution against oppression. Because those who were empowered to
punish other crimes were themselves most in danger of this, God takes
the punishing of it into his own hands.
1. Strangers must not be abused (v. 21), not wronged in judgment by the
magistrates, not imposed upon in contracts, nor must any advantage be
taken of their ignorance or necessity; no, nor must they be taunted,
trampled upon, treated with contempt, or upbraided with being
strangers; for all these were vexations, and would discourage strangers
from coming to live among them, or would strengthen their prejudices
against their religion, to which, by all kind and gentle methods, they
should endeavour to proselyte them. The reason given why they should be
kind to strangers is, "You were strangers in Egypt, and knew what it
was to be vexed and oppressed there," Note, (1.) Humanity is one of the
laws of religion, and obliges us particularly to be tender of those
that lie most under disadvantages and discouragements, and to extend
our compassionate concern to strangers, and those to whom we are not
under the obligations of alliance or acquaintance. Those that are
strangers to us are known to God, and he preserves them, Ps. cxlvi. 9.
(2.) Those that profess religion should study to oblige strangers, that
they may thereby recommend religion to their good opinion, and take
heed of doing any thing that may tempt them to think ill of it or its
professors, 1 Pet. ii. 12. (3.) Those that have themselves been in
poverty and distress, if Providence enrich and enlarge them, ought to
show a particular tenderness towards those that are now in such
circumstances as they were in formerly, doing now by them as they then
wished to be done by.
2. Widows and fatherless must not be abused (v. 22): You shall not
afflict them, that is, "You shall comfort and assist them, and be ready
upon all occasions to show them kindness." In making just demands from
them, their condition must be considered, who have lost those that
should deal for them, and protect them; they are supposed to be
unversed in business, destitute of advice, timorous, and of a tender
spirit, and therefore must be treated with kindness and compassion; no
advantage must be taken against them, nor any hardship put upon them,
from which a husband or a father would have sheltered them. For, (1.)
God takes particular cognizance of their case, v. 23. Having no one
else to complain and appeal to, they will cry unto God, and he will be
sure to hear them; for his law and his providence are guardians to the
widows and fatherless, and if men do not pity them, and will not hear
them, he will. Note, It is a great comfort to those who are injured and
oppressed by men that they have a God to go to who will do more than
give them the hearing; and it ought to be a terror to those who are
oppressive that they have the cry of the poor against them, which God
will hear. Nay, (2.) He will severely reckon with those that do oppress
them. Though they escape punishments from men, God's righteous
judgments will pursue and overtake them, v. 24. Men that have a sense
of justice and honour will espouse the injured cause of the weak and
helpless; and shall not the righteous God do it? Observe the equity of
the sentence here passed upon those that oppress the widows and
fatherless: their wives shall become widows, and their children
fatherless; and the Lord is known by these judgments, which he
sometimes executes still.
25 If thou lend money to any of my people that is poor by thee, thou
shalt not be to him as an usurer, neither shalt thou lay upon him
usury. 26 If thou at all take thy neighbour's raiment to pledge, thou
shalt deliver it unto him by that the sun goeth down: 27 For that is
his covering only, it is his raiment for his skin: wherein shall he
sleep? and it shall come to pass, when he crieth unto me, that I will
hear; for I am gracious. 28 Thou shalt not revile the gods, nor curse
the ruler of thy people. 29 Thou shalt not delay to offer the first
of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt
thou give unto me. 30 Likewise shalt thou do with thine oxen, and
with thy sheep: seven days it shall be with his dam; on the eighth day
thou shalt give it me. 31 And ye shall be holy men unto me: neither
shall ye eat any flesh that is torn of beasts in the field; ye shall
cast it to the dogs.
Here is, I. A law against extortion in lending. 1. They must not
receive use for money from any that borrowed for necessity (v. 25), as
in that case, Neh. v. 5, 7. And such provision the law made for the
preservation of estates to their families by the year of jubilee that a
people who had little concern in trade could not be supposed to borrow
money but for necessity, and therefore it is generally forbidden among
themselves; but to a stranger, whom yet they might not oppress, they
were allowed to lend upon usury: this law, therefore, in the strictness
of it, seems to have been peculiar to the Jewish state; but, in the
equity of it, it obliges us to show mercy to those of whom we might
take advantage, and to be content to share, in loss as well as profit,
with those we lend to, if Providence cross them; and, upon this
condition, it seems as lawful to receive interest for my money, which
another takes pains with and improves, but runs the hazard of, in
trade, as it is to receive rent for my land, which another takes pains
with and improves, but runs the hazard of, in husbandry. 2. They must
not take a poor man's bed-clothes in pawn; but, if they did, must
restore them by bed-time, v. 26, 27. Those who lie soft and warm
themselves should consider the hard and cold lodgings of many poor
people, and not do any thing to make bad worse, or to add affliction to
the afflicted.
II. A law against the contempt of authority (v. 28): Thou shalt not
revile the gods, that is, the judges and magistrates, for their
executing these laws; they must do their duty, whoever suffer by it.
Magistrates ought not to fear the reproach of men, nor their revilings,
but to despise them as long as they keep a good conscience; but those
that do revile them for their being a terror to evil works and workers
reflect upon God himself, and will have a great deal to answer for
another day. We find those under a black character, and a heavy doom,
that despise dominion, and speak evil of dignities, Jude 8. Princes and
magistrates are our fathers, whom the fifth commandment obliges us to
honour and forbids us to revile. St. Paul applies this law to himself,
and owns that he ought not to speak evil of the ruler of his people;
no, not though the ruler was then his most unrighteous persecutor, Acts
xxiii. 5; see Eccl. x. 20.
III. A law concerning the offering of their first-fruits to God, v. 29,
30. It was appointed before (ch. xiii), and it is here repeated: The
firstborn of thy sons shalt thou give unto me; and much more reason
have we to give ourselves, and all we have, to God, who spared not his
own Son, but delivered him up for us all. The first ripe of their corn
they must not delay to offer. There is danger, if we delay our duty,
lest we wholly omit it; and by slipping the first opportunity, in
expectation of another, we suffer Satan to cheat us of all our time.
Let not young people delay to offer to God the first-fruits of their
time and strength, lest their delays come, at last, to be denials,
through the deceitfulness of sin, and the more convenient season they
promise themselves never arrive. Yet it is provided that the firstlings
of their cattle should not be dedicated to God till they were past
seven days old, for then they began to be good for something. Note, God
is the first and best, and therefore must have the first and best.
IV. A distinction put between the Jews and all other people: You shall
be holy men unto me; and one mark of that honourable distinction is
appointed in their diet, which was, that they should not eat any flesh
that was torn of beasts (v. 31), not only because it was unwholesome,
but because it was paltry, and base, and covetous, and a thing below
those who were holy men unto God, to eat the leavings of the beasts of
prey. We that are sanctified to God must not be curious in our diet;
but we must be conscientious, not feeding ourselves without fear, but
eating and drinking by rule, the rule of sobriety, to the glory of God.
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CHAP. XXIII.
This chapter continues and concludes the acts that passed in the first
session (if I may so call it) upon Mount Sinai. Here are, I. Some laws
of universal obligation, relating especially to the ninth commandment,
against bearing false witness (ver. 1), and giving false judgment, ver.
2, 3, 6-8. Also a law of doing good to our enemies (ver. 4, 5), and not
oppressing strangers, ver. 9. II. Some laws peculiar to the Jews. The
sabbatical year (ver. 10, 11), the three annual feasts (ver. 14-17),
with some laws pertaining thereto. III. Gracious promises of the
completing of the mercy God had begun for them, upon condition of their
obedience. That God would conduct them through the wilderness (ver.
20-24), that he would prosper all they had (ver. 25, 26), that he would
put them in possession of Canaan, ver. 27-31. But they must not mingle
themselves with the nations, ver. 32, 33.
Judicial Laws. (b. c. 1491.)
1 Thou shalt not raise a false report: put not thine hand with the
wicked to be an unrighteous witness. 2 Thou shalt not follow a
multitude to do evil; neither shalt thou speak in a cause to decline
after many to wrest judgment: 3 Neither shalt thou countenance a poor
man in his cause. 4 If thou meet thine enemy's ox or his ass going
astray, thou shalt surely bring it back to him again. 5 If thou see
the ass of him that hateth thee lying under his burden, and wouldest
forbear to help him, thou shalt surely help with him. 6 Thou shalt
not wrest the judgment of thy poor in his cause. 7 Keep thee far from
a false matter; and the innocent and righteous slay thou not: for I
will not justify the wicked. 8 And thou shalt take no gift: for the
gift blindeth the wise, and perverteth the words of the righteous. 9
Also thou shalt not oppress a stranger: for ye know the heart of a
stranger, seeing ye were strangers in the land of Egypt.
Here are, I. Cautions concerning judicial proceedings; it was not
enough that they had good laws, better than ever any nation had, but
care must be taken for the due administration of justice according to
those laws.
1. The witnesses are here cautioned that they neither occasion an
innocent man to be indicted, by raising a false report of him and
setting common fame against him, nor assist in the prosecution of an
innocent man, or one whom they do not know to be guilty, by putting
their hand in swearing as witnesses against him, v. 1. Bearing false
witness against a man, in a matter that touches his life, has in it all
the guilty of lying, perjury, malice, theft, murder, with the
additional stains of colouring all with a pretence of justice and
involving many others in the same guilt. There is scarcely any one act
of wickedness that a man can possibly be guilty of which has in it a
greater complication of villanies than this has. Yet the former part of
this caution is to be extended, not only to judicial proceedings, but
to common conversation; so that slandering and backbiting are a species
of falsewitness-bearing. A man's reputation lies as much at the mercy
of every company as his estate or life does at the mercy of a judge or
jury; so that he who raises, or knowingly spreads, a false report
against his neighbour, especially if the report be made to wise and
good men whose esteem one would desire to enjoy, sins as much against
the laws of truth, justice, and charity, as a false witness does--with
this further mischief, that he leaves it not in the power of the person
injured to obtain redress. That which we translate, Thou shalt not
raise, the margin reads, Thou shalt not receive a false report; for
sometimes the receiver, in this case, is as bad as the thief; and a
backbiting tongue would not do so much mischief as it does if it were
not countenanced. Sometimes we cannot avoid hearing a false report, but
we must not receive it, that is, we must not hear it with pleasure and
delight as those that rejoice in iniquity, nor give credit to it as
long as there remains any cause to question the truth of it. This is
charity to our neighbour's good name, and doing as we would be done by.
2. The judges are here cautioned not to pervert judgment. (1.) They
must not be overruled, either by might or multitude, to go against
their consciences in giving judgment, v. 2. With the Jews causes were
tried by a bench of justices, and judgment given according to the
majority of votes, in which cause every particular justice must go
according to truth, as it appeared to him upon the strictest and most
impartial enquiry, though the multitude of the people, and their
outcries, or, the sentence of the rabbim (we translate it many), the
more ancient and honourable of the justices, went the other way.
Therefore (as with us), among the Jews, the junior upon the bench voted
first, that he might not be swayed nor overruled by the authority of
the senior. Judges must not respect the persons either of the parties
or of their fellow-judges. The former part of this verse also gives a
general rule for all, as well as judges, not to follow a multitude to
do evil. General usage will never excuse us in a bad practice; nor is
the broad way ever the better or safer for its being tracked and
crowded. We must enquire what we ought to do, not what the majority do;
because we must be judged by our Master, not by our fellow-servants,
and it is too great a compliment to be willing to go to hell for
company. (2.) They must not pervert judgment, no, not in favour of a
poor man, v. 3. Right must in all cases take place and wrong must be
punished, and justice never biassed nor injury connived at under
pretence of charity and compassion. If a poor man be a bad man, and do
a bad thing, it is foolish pity to let him fare the better for his
poverty, Deut. i. 16, 17. (3.) Neither must they pervert judgment in
prejudice to a poor man, nor suffer him to be wronged because he had
not wherewithal to right himself; in such cases the judges themselves
must become advocates for the poor, as far as their cause was good and
honest (v. 6): "Thou shalt not wrest the judgment of the poor; remember
they are thy poor, bone of thy bone, thy poor neighbours, thy poor
brethren; let them not therefore fare the worse for being poor." (4.)
They must dread the thoughts of assisting or abetting a bad cause (v.
7): "Keep thyself far from a false matter; do not only keep thyself
free from it, nor think it enough to say thou art unconcerned in it,
but keep far from it, dread it as a dangerous snare. The innocent and
righteous thou wouldest not, for all the world, slay with thy own
hands; keep far therefore from a false matter, for thou knowest not but
it may end in that, and the righteous God will not leave such
wickedness unpunished: I will not justify the wicked," that is, "I will
condemn him that unjustly condemns others." Judges themselves are
accountable to the great judge. (5.) They must not take bribes, v. 8.
They must not only not be swayed by a gift to give an unjust judgment,
to condemn the innocent, or acquit the guilty, or adjudge a man's right
from him, but they must not so much as take a gift, lest it should have
a bad influence upon them, and overrule them, contrary to their
intentions; for it has a strange tendency to blind those that otherwise
would do well. (6.) They must not oppress a stranger, v. 9. Though
aliens might not inherit lands among them, yet they must have justice
done them, must peaceably enjoy their own, and be redressed if they
were wronged, though they were strangers to the commonwealth of Israel.
It is an instance of the equity and goodness of our law, that, if an
alien be tried for any crime except treason, the one half of his jury,
if he desire it, shall be foreigners; they call it a trial per
mediatatem linguae, a kind provision that strangers may not be
oppressed. The reason here given is the same with that in ch. xxii. 21,
You were strangers, which is here elegantly enforced, You know the
heart of a stranger; you know something of the griefs and fears of a
stranger by sad experience, and therefore, being delivered, can the
more easily put your souls into their souls' stead.
II. Commands concerning neighbourly kindnesses. We must be ready to do
all good offices, as there is occasion, for any body, yea even for
those that have done us ill offices, v. 4, 5. The command of loving our
enemies, and doing good to those that hate us, is not only a new, but
an old commandment, Prov. xxv. 21, 22. Infer hence, 1. If we must do
this kindness for an enemy, much more for a friend, though an enemy
only is mentioned, because it is supposed that a man would not be
unneighbourly to any unless such as he had a particular spleen against.
2. If it be wrong not to prevent our enemy's loss and damage, how much
worse is it to occasion harm and loss to him, or any thing he has. 3.
If we must bring back our neighbours' cattle when they go astray, much
more must we endeavour, by prudent admonitions and instructions, to
bring back our neighbours themselves, when they go astray in any sinful
path, see Jam. v. 19, 20. And, if we must endeavour to help up a fallen
ass, much more should we endeavour, by comforts and encouragements, to
help up a sinking spirit, saying to those that are of a fearful heart,
Be strong. We must seek the relief and welfare of others as our own,
Phil. ii. 4. If thou sayest, Behold, we know it not, doth not he that
pondereth the heart consider it? See Prov. xxiv. 11, 12.
Sacred Feasts. (b. c. 1491.)
10 And six years thou shalt sow thy land, and shalt gather in the
fruits thereof: 11 But the seventh year thou shalt let it rest and
lie still; that the poor of thy people may eat: and what they leave the
beasts of the field shall eat. In like manner thou shalt deal with thy
vineyard, and with thy oliveyard. 12 Six days thou shalt do thy work,
and on the seventh day thou shalt rest: that thine ox and thine ass may
rest, and the son of thy handmaid, and the stranger, may be refreshed.
13 And in all things that I have said unto you be circumspect: and
make no mention of the name of other gods, neither let it be heard out
of thy mouth. 14 Three times thou shalt keep a feast unto me in the
year. 15 Thou shalt keep the feast of unleavened bread: (thou shalt
eat unleavened bread seven days, as I commanded thee, in the time
appointed of the month Abib; for in it thou camest out from Egypt: and
none shall appear before me empty:) 16 And the feast of harvest, the
firstfruits of thy labours, which thou hast sown in the field: and the
feast of ingathering, which is in the end of the year, when thou hast
gathered in thy labours out of the field. 17 Three times in the year
all thy males shall appear before the Lord God. 18 Thou shalt not
offer the blood of my sacrifice with leavened bread; neither shall the
fat of my sacrifice remain until the morning. 19 The first of the
firstfruits of thy land thou shalt bring into the house of the Lord thy
God. Thou shalt not seethe a kid in his mother's milk.
Here is, I. The institution of the sabbatical year, v. 10, 11. Every
seventh year the land was to rest; they must not plough nor sow it at
the beginning of the year, and then they could not expect any great
harvest at the end of the year: but what the earth did produce of
itself should be eaten from hand to mouth, and not laid up. Now this
was designed, 1. To show what a plentiful land that was into which God
was bringing them--that so numerous a people could have rich
maintenance out of the produce of so small a country, without foreign
trade, and yet could spare the increase of every seventh year. 2. To
remind them of their dependence upon God their great landlord, and
their obligation to use the fruit of their land as he should direct.
Thus he would try their obedience in a matter that nearly touched their
interest. Afterwards we find that their disobedience to this command
was a forfeiture of the promises, 2 Chron. xxxvi. 21. 3. To teach them
a confidence in the divine Providence, while they did their duty--that,
as the sixth day's manna served for two day's meat, so the sixth year's
increase should serve for two years' subsistence. Thus they must learn
not to take thought for their life, Matt. vi. 25. If we are prudent and
diligent in our affairs, we may trust Providence to furnish us with the
bread of the day in its day.
II. The repetition of the law of the fourth commandment concerning the
weekly sabbath, v. 12. Even in the year of rest they must not think
that the sabbath day was laid in common with the other days, but, even
that year, it must be religiously observed; yet thus some have
endeavoured to take away the observance of the sabbath, by pretending
that every day must be a sabbath day.
III. All manner of respect to the gods of the heathen is here strictly
forbidden, v. 13. A general caution is prefixed to this, which has
reference to all these precepts: In all things that I have said unto
you, be circumspect. We are in danger of missing our way on the right
hand and on the left, and it is at our peril if we do; therefore we
have need to look about us. A man may ruin himself through mere
carelessness, but he cannot save himself without great care and
circumspection: particularly, since idolatry was a sin which they were
much addicted to, and would be greatly tempted to, they must endeavour
to blot out the remembrance of the gods of the heathen, and must disuse
and forget all their superstitious forms of speech, and never mention
them but with detestation. In Christian schools and academies (for it
is in vain to think of reforming the play-houses), it were to be wished
that the names and stories of the heathen deities, or demons rather,
were not so commonly and familiarly used as they are, even with
intimations of respect, and sometimes with forms of invocation. Surely
we have not so learned Christ.
IV. Their solemn religious attendance on God in the place which he
should choose is here strictly required, v. 14-17. 1. Thrice a year all
their males must come together in a holy convocation, that they might
the better know and love one another, and keep up their communion as a
dignified and peculiar people. 2. They must come together before the
Lord (v. 17) to present themselves before him, looking towards the
place where his honour dwelt, and to pay their homage to him as their
great Lord, from and under whom they held all their enjoyments. 3. They
must feast together before the Lord, eating and drinking together, in
token of their joy in God and their grateful sense of his goodness to
them; for a feast is made for laughter, Eccl. x. 19. O what a good
Master do we serve, who has made it our duty to rejoice before him, who
feasts his servants when they are in waiting! Never let religion be
called a melancholy thing, when its solemn services are solemn feasts.
4. They must not appear before God empty, v. 15. Some free-will
offering or other they must bring, in token of their respect and
gratitude to their great benefactor; and, as they were not allowed to
come empty-handed, so we must not come to worship God empty-hearted;
our souls must be filled with grace, with pious and devout affections,
holy desires towards him, and dedications of ourselves to him, for with
such sacrifices God is well-pleased. 5. The passover, pentecost, and
feast of tabernacles, in spring, summer, and autumn, were the three
times appointed for their attendance: not in winter, because travelling
was then uncomfortable; not in the midst of their harvest, because then
they were otherwise employed; so that they had no reason to say that he
made them to serve with an offering, or wearied them with incense.
V. Some particular directions are here given about the three feasts,
though not so fully as afterwards. 1. As to the passover, it was not to
be offered with leavened bread, for at that feast all leaven was to be
cast out, nor was the fat of it to remain until the morning, lest it
should become offensive, v. 18. 2. At the feast of pentecost, when they
were to begin their harvest, they must bring the first of their
first-fruits to God, by the pious presenting of which the whole harvest
was sanctified, v. 19. 3. At the feast of ingathering, as it is called
(v. 16), they must give God thanks for the harvest-mercies they had
received, and must depend upon him for the next harvest, and must not
think to receive benefit by that superstitious usage of some of the
Gentiles, who, it is said, at the end of their harvest, seethed a kid
in its dam's milk, and sprinkled that milk-pottage, in a magical way,
upon their gardens and fields, to make them more fruitful next year.
But Israel must abhor such foolish customs.
Precepts and Promises. (b. c. 1491.)
20 Behold, I send an Angel before thee, to keep thee in the way, and to
bring thee into the place which I have prepared. 21 Beware of him,
and obey his voice, provoke him not; for he will not pardon your
transgressions: for my name is in him. 22 But if thou shalt indeed
obey his voice, and do all that I speak; then I will be an enemy unto
thine enemies, and an adversary unto thine adversaries. 23 For mine
Angel shall go before thee, and bring thee in unto the Amorites, and
the Hittites, and the Perizzites, and the Canaanites, the Hivites, and
the Jebusites: and I will cut them off. 24 Thou shalt not bow down to
their gods, nor serve them, nor do after their works: but thou shalt
utterly overthrow them, and quite break down their images. 25 And ye
shall serve the Lord your God, and he shall bless thy bread, and thy
water; and I will take sickness away from the midst of thee. 26 There
shall nothing cast their young, nor be barren, in thy land: the number
of thy days I will fulfil. 27 I will send my fear before thee, and
will destroy all the people to whom thou shalt come, and I will make
all thine enemies turn their backs unto thee. 28 And I will send
hornets before thee, which shall drive out the Hivite, the Canaanite,
and the Hittite, from before thee. 29 I will not drive them out from
before thee in one year; lest the land become desolate, and the beast
of the field multiply against thee. 30 By little and little I will
drive them out from before thee, until thou be increased, and inherit
the land. 31 And I will set thy bounds from the Red sea even unto the
sea of the Philistines, and from the desert unto the river: for I will
deliver the inhabitants of the land into your hand; and thou shalt
drive them out before thee. 32 Thou shalt make no covenant with them,
nor with their gods. 33 They shall not dwell in thy land, lest they
make thee sin against me: for if thou serve their gods, it will surely
be a snare unto thee.
Three gracious promises are here made to Israel, to engage them to
their duty and encourage them in it; and each of the promises has some
needful precepts and cautions joined to it.
I. It is here promised that they should be guided and kept in their way
through the wilderness to the land of promise: Behold, I send an angel
before thee (v. 20), my angel (v. 23), a created angel, say some, a
minister of God's providence, employed in conducting and protecting the
camp of Israel; that it might appear that God took a particular care of
them, he appointed one of his chief servants to make it his business to
attend them, and see that they wanted for nothing. Others suppose it to
be the Son of God, the angel of the covenant; for the Israelites in the
wilderness are said to tempt Christ; and we may as well suppose him
God's messenger, and the church's Redeemer, before his incarnation, as
the Lamb slain from the foundation of the world. And we may the rather
think he was pleased to undertake the deliverance and guidance of
Israel because they were typical of his great undertaking. It is
promised that this blessed angel should keep them in the way, though it
lay through a wilderness first, and afterwards through their enemies'
country; thus God's spiritual Israel shall be kept through the
wilderness of this earth, and from the insults of the gates of hell. It
is also promised that he should bring them into the place which God had
not only designed but prepared for them: and thus Christ has prepared a
place for his followers, and will preserve them to it, for he is
faithful to him that appointed him. The precept joined with this
promise is that they be observant of, and obedient to, this angel whom
God would send before them (v. 21): "Beware of him, and obey his voice
in every thing; provoke him not in any thing, for it is at your peril
if you do, he will visit your iniquity." Note, 1. Christ is the author
of salvation to those only that obey him. The word of command is Hear
you him, Matt. xvii. 5. Observe what he hath commanded, Matt. xxviii.
20. 2. Our necessary dependence upon the divine power and goodness
should awe us into obedience. We do well to take heed of provoking our
protector and benefactor, because if our defence depart from us, and
the streams of his goodness be cut off, we are undone. Therefore,
"Beware of him, and carry it towards him with all possible reverence
and caution. Fear the Lord, and his goodness." 3. Christ will be
faithful to those who are faithful to him, and will espouse their cause
who adhere to his: I will be an adversary to thine adversaries, v. 22.
The league shall be offensive and defensive, like that with Abraham, I
will bless him that blesseth thee, and curse him that curseth thee.
Thus is God pleased to twist his interests and friendships with his
people's.
II. It is promised that they should have a comfortable settlement in
the land of Canaan, which they hoped now (though it proved otherwise)
within a few months to be in the possession of, v. 24-26. Observe, 1.
How reasonable the conditions of this promise are--only that they
should serve their own God, who was indeed the only true God, and not
the gods of the nations, which were no gods at all, and which they had
no reason at all to have any respect for. They must not only not
worship their gods, but they must utterly overthrow them, in token of
their great abhorrence of idolatry, their resolution never to worship
idols themselves, and their care to prevent any other from worshipping
them; as the converted conjurors burnt their books, Acts xix. 19. 2.
How rich the particulars of this promise are. (1.) The comfort of their
food. He shall bless thy bread and thy water; and God's blessing will
make bread and water more refreshing and nourishing than a feast of fat
things and wines on the lees without that blessing. (2.) The
continuance of their health: "I will take sickness away, either prevent
it or remove it. Thy land shall not be visited with epidemical
diseases, which are very dreadful, and sometimes have laid countries
waste." (3.) The increase of their wealth. Their cattle should not be
barren, nor cast their young, which is mentioned as an instance of
prosperity, Job xxi. 10. (4.) The prolonging of their lives to old age:
"The number of thy days I will fulfil, and they shall not be cut off in
the midst by untimely deaths." Thus hath godliness the promise of the
life that now is.
III. It is promised that they should conquer and subdue their enemies,
the present occupants of the land of Canaan, who must be driven out to
make room for them. This God would do, 1. Effectually by his power (v.
17, 18); not so much by the sword and bow of Israel as by the terrors
which he would strike into the Canaanites. Though they were so
obstinate as not to be willing to submit to Israel, resign their
country, and retire elsewhere, which they might have done, yet they
were so dispirited that they were not able to stand before them. This
completed their ruin; such power had the devil in them that they would
resist, but such power had God over them that they could not. I will
send my fear before thee; and those that fear will soon flee. Hosts of
hornets made way for the hosts of Israel; such mean creatures can God
make use of for the chastising of his people's enemies, as in the
plagues of Egypt. When God pleases, hornets can drive out Canaanites,
as well as lions could, Josh. xxiv. 12. 2. He would do it gradually, in
wisdom (v. 29, 30), not all at once, but by little and little. As the
Canaanites had kept possession till Israel had grown into a people, so
there should still be some remains of them till Israel should grow so
numerous as to replenish the whole. Note, The wisdom of God is to be
observed in the gradual advances of the church's interests. It is in
real kindness to the church that its enemies are subdued by little and
little; for thus we are kept upon our guard, and in a continual
dependence upon God. Corruptions are thus driven out of the hearts of
God's people; not all at once, but by little and little; the old man is
crucified, and therefore dies slowly. God, in his providence, often
delays mercies, because we are not ready for them. Canaan has room
enough to receive Israel, but Israel is not numerous enough to occupy
Canaan. We are not straitened in God; if we are straitened, it is in
ourselves. The land of Canaan is promised them (v. 31) in its utmost
extent, which yet they were not possessed of till the days of David;
and by their sins they soon lost possession. The precept annexed to
this promise is that they should not make any friendship, nor have any
familiarity, with idolaters, v. 32, 33. Idolaters must not so much as
sojourn in their land, unless they renounced their idolatry. Thus they
must avoid the reproach of intimacy with the worshippers of false gods
and the danger of being drawn to worship with them. By familiar
converse with idolaters, their dread and detestation of the sin would
wear off; they would think it no harm, in compliment to their friends,
to pay some respect to their gods, and so by degrees would be drawn
into the fatal snare. Note, Those that would be kept from bad courses
must keep from bad company; it is dangerous living in a bad
neighbourhood; others' sins will be our snares, if we look not well to
ourselves. We must always look upon our greatest danger to be from
those that would cause us to sin against God. Whatever friendship is
pretended, that is really our worst enemy that draws us from our duty.
__________________________________________________________________
E X O D U S
CHAP. XXIV.
Moses, as mediator between God and Israel, having received divers laws
and ordinances from God privately in the three foregoing chapters, in
this chapter, I. Comes down to the people, acquaints them with the laws
he had received, and takes their consent to those laws (ver. 3), writes
the laws, and reads them to the people, who repeat their consent (ver.
4-7), and then by sacrifice, and the sprinkling of blood, ratifies the
covenant between them and God, ver. 5, 6, 8. II. He returns to God
again, to receive further directions. When he was dismissed from his
former attendance, he was ordered to attend again, ver. 1, 2. He did so
with seventy of the elders, to whom God made a discovery of his glory,
ver. 9-11. Moses is ordered up into the mount (ver. 12, 13); the rest
are ordered down to the people, ver. 14. The cloud of glory is seen by
all the people on the top of Mount Sinai (ver. 15-17), and Moses is
therewith God forty days and forty nights, ver. 18.
Israel's Acceptance of the Laws. (b. c. 1491.)
1 And he said unto Moses, Come up unto the Lord, thou, and Aaron,
Nadab, and Abihu, and seventy of the elders of Israel; and worship ye
afar off. 2 And Moses alone shall come near the Lord: but they shall
not come nigh; neither shall the people go up with him. 3 And Moses
came and told the people all the words of the Lord, and all the
judgments: and all the people answered with one voice, and said, All
the words which the Lord hath said will we do. 4 And Moses wrote all
the words of the Lord, and rose up early in the morning, and builded an
altar under the hill, and twelve pillars, according to the twelve
tribes of Israel. 5 And he sent young men of the children of Israel,
which offered burnt offerings, and sacrificed peace offerings of oxen
unto the Lord. 6 And Moses took half of the blood, and put it in
basons; and half of the blood he sprinkled on the altar. 7 And he
took the book of the covenant, and read in the audience of the people:
and they said, All that the Lord hath said will we do, and be obedient.
8 And Moses took the blood, and sprinkled it on the people, and said,
Behold the blood of the covenant, which the Lord hath made with you
concerning all these words.
The first two verses record the appointment of a second session upon
Mount Sinai, for the making of laws, when an end was put to the first.
When a communion is begun between God and us, it shall never fail on
his side, if it do not first fail on ours. Moses is directed to bring
Aaron and his sons, and the seventy elders of Israel, that they might
be witnesses of the glory of God, and that communion with him to which
Moses was admitted; and that their testimony might confirm the people's
faith. In this approach, 1. They must all be very reverent: Worship you
afar off, v. 1. Before they came near, they must worship. Thus we must
enter into God's gates with humble and solemn adorations, draw near as
those that know our distance, and admire the condescensions of God's
grace in admitting us to draw near. Are great princes approached with
the profound reverences of the body? And shall not the soul that draws
near to God be bowed before him? 2. They must none of them come so near
as Moses, v. 2. They must come up to the Lord (and those that would
approach to God must ascend), but Moses alone must come near, being
therein a type of Christ, who, as the high priest, entered alone into
the most holy place.
In the following verses, we have the solemn covenant made between God
and Israel, and the exchanging of the ratifications; and a very solemn
transaction it was, typifying the covenant of grace between God and
believers through Christ.
I. Moses told the people the words of the Lord, v. 3. He did not lead
them blindfold into the covenant, nor teach them a devotion that was
the daughter of ignorance; but laid before them all the precepts,
general and particular, in the foregoing chapters; and fairly put it to
them whether they were willing to submit to these laws or no.
II. The people unanimously consented to the terms proposed, without
reservation or exception: All the words which the Lord hath said will
we do. They had before consented in general to be under God's
government (ch. xix. 8); here they consent in particular to these laws
now given. O that there had been such a heart in them! How well were it
if people would but be always in the same good mind that sometimes they
seem to be in! Many consent to the law, and yet do not live up to it;
they have nothing to except against it, and yet will not persuade
themselves to be ruled by it.
This is the tenour of the covenant, That, if they would observe the
foregoing precepts, God would perform the foregoing promises. "Obey,
and be happy." Here is the bargain made. Observe,
1. How it was engrossed in the book of the covenant: Moses wrote the
words of the Lord (v. 4), that there might be no mistake; probably he
had written them as God dictated them on the mount. As soon as ever God
had separated to himself a peculiar people in the world, he governed
them by a written word, as he has done ever since, and will do while
the world stands and the church in it. Moses, having engrossed the
articles of agreement concluded upon between God and Israel, read them
in the audience of the people (v. 7), that they might be perfectly
apprised of the thing, and might try whether their second thoughts were
the same with their first, upon the whole matter. And we may suppose
they were so; for their words (v. 7) are the same with what they were
(v. 3), but something stronger: All that the Lord hath said (be it
good, or be it evil, to flesh and blood, Jer. xlii. 6) we will do; so
they had said before, but now they add, "And will be obedient; not only
we will do what has been commanded, but in every thing which shall
further be ordained we will be obedient." Bravely resolved! if they had
but stuck to their resolution. See here that God's covenants and
commands are so incontestably equitable in themselves, and so highly
advantageous to us, that the more we think of them, and the more
plainly and fully they are set before us, the more reason we shall see
to comply with them.
2. How it was sealed by the blood of the covenant, that Israel might
receive strong consolations from the ratifying of God's promises to
them, and might lie under strong obligations from the ratifying of
their promises to God. Thus has Infinite Wisdom devised means that we
may be confirmed both in our faith and in our obedience, may be both
encouraged in our duty and engaged to it. The covenant must be made by
sacrifice (Ps. l. 5), because, since man has sinned, and forfeited his
Creator's favour, there can be no fellowship by covenant till there be
first friendship and atonement by sacrifice.
(1.) In preparation therefore for the parties interchangeably putting
their seals to this covenant, [1.] Moses builds an altar, to the honour
of God, which was principally intended in all the altars that were
built, and which was the first thing to be looked at in the covenant
they were now to seal. No addition to the perfections of the divine
nature can be made by any of God's dealings with the children of men,
but in them his perfections are manifested and magnified, and his
honour is shown forth; therefore he will not be represented by an
altar, to signify that all he expected from them was that they should
do him honour, and that, being his people, they should be to him for a
name and a praise. [2.] He erects twelve pillars, according to the
number of the tribes. These were to represent the people, the other
party to the covenant; and we may suppose that they were set up against
the altar, and that Moses, as mediator, passed to and fro between them.
Probably each tribe set up and knew its own pillar, and their elders
stood by it. [3.] He appointed sacrifices to be offered upon the altar
(v. 5), burnt-offerings and peace-offerings, which yet were designed to
be expiatory. We are not concerned to enquire who these young men were
that were employed in offering these sacrifices; for Moses was himself
the priest, and what they did was purely as his servants, by his order
and appointment. No doubt they were men who by their bodily strength
were qualified for the service, and by their station among the people
were fittest for the honour.
(2.) Preparation being thus made, the ratifications were very solemnly
exchanged. [1.] The blood of the sacrifice which the people offered was
(part of it) sprinkled upon the altar (v. 6), which signifies the
people's dedicating themselves, their lives, and beings, to God, and to
his honour. In the blood (which is the life) of the dead sacrifices all
the Israelites were presented unto God as living sacrifices, Rom. xii.
1. [2.] The blood of the sacrifice which God had owned and accepted was
(the remainder of it) sprinkled either upon the people themselves (v.
8) or upon the pillars that represented them, which signified God's
graciously conferring his favour upon them and all the fruits of that
favour, and his giving them all the gifts they could expect or desire
from a God reconciled to them and in covenant with them by sacrifice.
This part of the ceremony was thus explained: "Behold the blood of the
covenant; see here how God has sealed to you to be a people; his
promises to you, and yours to him, are both yea and amen." Thus our
Lord Jesus, the Mediator of the new covenant (of whom Moses was a
type), having offered up himself a sacrifice upon the cross, that his
blood might be indeed the blood of the covenant, sprinkled it upon the
altar in his intercession (Heb. ix. 12), and sprinkles it upon his
church by his word and ordinances and the influences and operations of
the Spirit of promise, by whom we are sealed. He himself seemed to
allude to this solemnity when, in the institution of the Lord's supper,
he said, This cup is the New Testament (or covenant) in my blood.
Compare with this, Heb. ix. 19, 20.
A Manifestation of God. (b. c. 1491.)
9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the
elders of Israel: 10 And they saw the God of Israel: and there was
under his feet as it were a paved work of a sapphire stone, and as it
were the body of heaven in his clearness. 11 And upon the nobles of
the children of Israel he laid not his hand: also they saw God, and did
eat and drink.
The people having, besides their submission to the ceremony of the
sprinkling of blood, declared their well-pleasedness in their God and
his law, again and again, God here gives to their representatives some
special tokens of his favour to them (for God meets him that rejoices
and works righteousness), and admits them nearer to him than they could
have expected. Thus, in the New-Testament church, we find the four
living creatures, and the four and twenty elders, honoured with places
round the throne, being redeemed unto God by the blood of the Lamb
which is in the midst of the throne, Rev. iv. 4, 6; v. 8, 9. Observe,
1. They saw the God of Israel (v. 10), that is, they had some glimpse
of his glory, in light and fire, though they saw no manner of
similitude, and his being no man hath seen nor can see, 1 Tim. vi. 16.
They saw the place where the God of Israel stood (so the LXX.),
something that came near a similitude, but was not; whatever they saw,
it was certainly something of which no image nor picture could be made,
and yet enough to satisfy them that God was with them of a truth.
Nothing is described but that which was under his feet; for our
conceptions of God are all below him, and fall infinitely short of
being adequate. They saw not so much as God's feet; but at the bottom
of the brightness, and as the footstool or pedestal of it, they saw a
most rich and splendid pavement, such as they never saw before nor
after, as it had been of sapphires, azure or sky-coloured. The heavens
themselves are the pavement of God's palace, and his throne is above
the firmament. See how much better wisdom is than the precious onyx or
the sapphires, for wisdom was from eternity God's delight (Prov. viii.
30), and lay in his bosom, but the sapphires are the pavement under his
feet; there let us put all the wealth of this world, and not in our
hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand,
v. 11. Though they were men, the dazzling splendour of his glory did
not overwhelm them; but it was so moderated (Job xxvi. 9), and they
were so strengthened (Dan. x. 19), that they were able to bear it. Nay,
though they were sinful men, and obnoxious to God's justice, yet he did
not lay his punishing avenging hand upon them, as they feared he would.
When we consider what a consuming fire God is, and what stubble we are
before him, we shall have reason to say, in all our approaches to him,
It is of the Lord's mercies that we are not consumed. 3. They saw God,
and did eat and drink. They had not only their lives preserved, but
their vigour, courage, and comfort; it cast no damp upon their joy, but
rather increased and elevated it. They feasted upon the sacrifice,
before God, in token of their cheerful consent to the covenant now
made, their grateful acceptance of the benefits of it, and their
communion with God, in pursuance of that covenant. Thus believers eat
and drink with Christ at his table, Luke xxii. 30. Blessed are those
that shall eat bread in the kingdom of our Father, and drink of the
wine new there.
12 And the Lord said unto Moses, Come up to me into the mount, and be
there: and I will give thee tables of stone, and a law, and
commandments which I have written; that thou mayest teach them. 13
And Moses rose up, and his minister Joshua: and Moses went up into the
mount of God. 14 And he said unto the elders, Tarry ye here for us,
until we come again unto you: and, behold, Aaron and Hur are with you:
if any man have any matters to do, let him come unto them. 15 And
Moses went up into the mount, and a cloud covered the mount. 16 And
the glory of the Lord abode upon Mount Sinai, and the cloud covered it
six days: and the seventh day he called unto Moses out of the midst of
the cloud. 17 And the sight of the glory of the Lord was like
devouring fire on the top of the mount in the eyes of the children of
Israel. 18 And Moses went into the midst of the cloud, and gat him up
into the mount: and Moses was in the mount forty days and forty nights.
The public ceremony of sealing the covenant being over, Moses is called
up to receive further instructions, which we have in the following
chapters.
I. He is called up into the mount, and there he remains six days at
some distance. Orders are given him (v. 12): Come up to the mount, and
be there, that is, "Expect to continue there for some considerable
time." Those that would have communion with God must not only come to
ordinances, but they must abide by them. Blessed are those that dwell
in his house, not that merely call there. "Come up, and I will give
thee a law, that thou mayest teach them." Moses taught them nothing but
what he had received from the Lord, and he received nothing from the
Lord but what he taught them; for he was faithful both to God and
Israel, and did neither add nor diminish, but kept close to his
instructions. Having received these orders, 1. He appointed Aaron and
Hur to be as lords-justices in his absence, to keep the peace and good
order in the congregation, v. 14. The care of his government he would
leave behind him when he went up into the mount, that he might not have
that to distract his mind; and yet he would not leave the people as
sheep having no shepherd, no, not for a few days. Good princes find
their government a constant care, and their people find it a constant
blessing. 2. He took Joshua up with him into the mount, v. 13. Joshua
was his minister, and it would be a satisfaction to him to have him
with him as a companion, during the six days that he tarried in the
mount, before God called to him. Joshua was to be his successor, and
therefore thus he was honoured before the people, above the rest of the
elders, that they might afterwards the more readily take him for their
governor; and thus he was prepared for service, by being trained up in
communion with God. Joshua was a type of Christ, and (as the learned
bishop Pearson well observes) Moses takes him with him into the mount,
because without Jesus, in whom are hid all the treasures of wisdom and
knowledge, there is no looking into the secrets of heaven, nor
approaching the glorious presence of God. 3. A cloud covered the mount
six days, a visible token of God's special presence there, for he so
shows himself to us as at the same time to conceal himself from us. He
lets us know so much as to assure us of his presence, power, and grace,
but intimates to us that we cannot find him out to perfection. During
these six days Moses staid waiting upon the mountain for a call into
the presence-chamber, v. 15, 16. God thus tried the patience of Moses,
and his obedience to that command (v. 12), Be there. If Moses had been
tired before the seventh day (as Saul, 1 Sam. xiii. 8, 9), and had
said, What should I wait for the Lord any longer? he would have lost
the honour of entering into the cloud; but communion with God is worth
waiting for. And it is fit we should address ourselves to solemn
ordinances with a solemn pause, taking time to compose ourselves, Ps.
cviii. 1.
II. He is called up into a cloud on the seventh day, probably on the
sabbath day, v. 16. Now, 1. The thick cloud opened in the sight of all
Israel, and the glory of the Lord broke forth like devouring fire, v.
17. God, even our God, is a consuming fire, and so he was pleased to
manifest himself in the giving of the law, that, knowing the terrors of
the Lord, we may be persuaded to obey, and may by them be prepared for
the comforts of the gospel, and that the grace and truth which come by
Jesus Christ may be the more acceptable. 2. The entrance of Moses into
the cloud was very wonderful: Moses went into the midst of the cloud,
v. 18. It was an extraordinary presence of mind which the grace of God
furnished him with by his six days' preparation, else he durst not have
ventured into the cloud, especially when it broke out in devouring
fire. Moses was sure that he who called him would protect him; and even
those glorious attributes of God which are most terrible to the wicked
the saints with a humble reverence rejoice in. He that walks
righteously, and speaks uprightly, is able to dwell even with this
devouring fire, as we are told, Isa. xxxiii. 14, 15. There are persons
and works that will abide the fire, 1 Cor. iii. 12, &c., and some that
will have confidence before God. 3. His continuance in the cloud was no
less wonderful; he was there forty days and forty nights. It should
seem, the six days (v. 16) were not part of the forty; for, during
those six days, Moses was with Joshua, who did eat of the manna, and
drink of the brook, mentioned, Deut. ix. 21, and while they were
together it is probable that Moses did eat and drink with him; but when
Moses was called into the midst of the cloud he left Joshua without,
who continued to eat and drink daily while he waited for Moses's
return, but thenceforward Moses fasted. Doubtless God could have said
what he had now to say to Moses in one day, but, for the greater
solemnity of the thing, he kept him with him in the mount forty days
and forty nights. We are hereby taught to spend much time in communion
with God, and to think that time best spent which is so spent. Those
that would get the knowledge of God's will must meditate thereon day
and night.
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E X O D U S
CHAP. XXV.
At this chapter begins an account of the orders and instructions God
gave to Moses upon the mount for the erecting and furnishing of a
tabernacle to the honour of God. We have here. I. Orders given for a
collection to be made among the people for this purpose, ver. 1-9. II.
Particular instructions, 1. Concerning the ark of the covenant, ver.
10-22. 2. The table of showbread, ver. 23-30. 3. The golden
candlestick, ver. 31, &c.
The Tabernacle and Its Furniture. (b. c. 1491.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, that they bring me an offering: of every man that giveth it
willingly with his heart ye shall take my offering. 3 And this is the
offering which ye shall take of them; gold, and silver, and brass, 4
And blue, and purple, and scarlet, and fine linen, and goats' hair, 5
And rams' skins dyed red, and badgers' skins, and shittim wood, 6 Oil
for the light, spices for anointing oil, and for sweet incense, 7
Onyx stones, and stones to be set in the ephod, and in the breastplate.
8 And let them make me a sanctuary; that I may dwell among them. 9
According to all that I show thee, after the pattern of the tabernacle,
and the pattern of all the instruments thereof, even so shall ye make
it.
We may suppose that when Moses went into the midst of the cloud, and
abode there so long, where the holy angels attended the shechinah, or
divine Majesty, he saw and heard very glorious things relating to the
upper world, but they were things which it was not lawful nor possible
to utter; and therefore, in the records he kept of the transactions
there, he says nothing to satisfy the curiosity of those who would
intrude into the things which they have not seen, but writes that only
which he was to speak to the children of Israel. For the scripture is
designed to direct us in our duty, not to fill our heads with
speculations, nor to please our fancies.
In these verses God tells Moses his intention in general, that the
children of Israel should build him a sanctuary, for he designed to
dwell among them (v. 8); and some think that, though there were altars
and groves used for religious worship before this, yet there never was
any house, or temple, built for sacred uses in any nation before this
tabernacle was erected by Moses, and that all the temples which were
afterwards so much celebrated among the heathen took rise from this and
pattern by it. God had chosen the people of Israel to be a peculiar
people to himself (above all people), among whom divine revelation, and
a religion according to it, should be lodged and established: he
himself would be their King. As their King, he had already given them
laws for the government of themselves, and their dealings one with
another, with some general rules for religious worship, according to
the light of reason and the law of nature, in the ten commandments and
the following comments upon them. But this was not thought sufficient
to distinguish them from other nations, or to answer to the extent of
that covenant which God would make with them to be their God; and
therefore,
I. He orders a royal palace to be set up among them for himself, here
called a sanctuary, or holy place, or habitation, of which it is said
(Jer. xvii. 12), A glorious high throne from the beginning is the place
of our sanctuary. This sanctuary is to be considered,
1. As ceremonial, consonant to the other institutions of that
dispensation, which consisted in carnal ordinances (Heb. ix. 10); hence
it is called a worldly sanctuary, Heb. ix. 1. God in it kept his court,
as Israel's King. (1.) There he manifested his presence among them, and
it was intended for a sign or token of his presence, that, while they
had that in the midst of them, they might never again ask, Is the Lord
among us or not? And, because in the wilderness they dwelt in tents,
even this royal palace was ordered to be a tabernacle too, that it
might move with them, and might be an instance of the condescension of
the divine favour. (2.) There he ordered his subjects to attend him
with their homage and tribute. Thither they must come to consult his
oracles, thither they must bring their sacrifices, and there all Israel
must meet, to pay their joint respects to the God of Israel.
2. As typical; the holy places made with hands were the figures of the
true, Heb. ix. 24. The gospel church is the true tabernacle, which the
Lord hath pitched, and not man, Heb. viii. 2. The body of Christ, in
and by which he made atonement, was the greater and more perfect
tabernacle, Heb. ix. 11. The Word was made flesh, and dwelt among us,
as in a tabernacle.
II. When Moses was to erect this palace, it was requisite that he
should first be instructed where he must have the materials, and where
he must have the model; for he could neither contrive it by his own
ingenuity nor build it at his own charge; he is therefore directed here
concerning both.
1. The people must furnish him with the materials, not by a tax imposed
upon them, but by a voluntary contribution. This is the first thing
concerning which orders are here given.
(1.) Speak unto the children of Israel that they bring me an offering;
and there was all the reason in the world that they should, for (v. 1),
[1.] It was God himself that had not only enlarged them, but enriched
them with the spoils of the Egyptians. He had instructed them to
borrow, and he had inclined the Egyptians to lend, so that from him
they had their wealth, and therefore it was fit they should devote it
to him and use it for him, and thus make a grateful acknowledgement of
the favours they had received. Note, First, The best use we can make of
our worldly wealth is to honour God with it in works of piety and
charity. Secondly, When we have been blessed with some remarkable
success in our affairs, and have had, as we say, a good turn, it may be
justly expected that we should do something more than ordinary for the
glory of God, consecrating our gain, in some reasonable proportion of
it, to the Lord of the whole earth, Mic. iv. 13. [2.] The sanctuary
that was to be built was intended for their benefit and comfort, and
therefore they must be at the expense of it. They had been unworthy of
the privilege if they had grudged at the charge. They might well afford
to offer liberally for the honour of God, while they lived at free
quarters, having food for themselves and their families rained upon
them daily from heaven. We also must own that we have our all from
God's bounty, and therefore ought to use all for his glory. Since we
live upon him, we must live to him.
(2.) This offering must be given willingly, and with the heart, that
is, [1.] It was not prescribed to them what or how much they must give,
but it was left to their generosity, that they might show their
good-will to the house of God and the offices thereof, and might do it
with a holy emulation, the zeal of a few provoking many, 2 Cor. ix. 2.
We should ask, not only, "What must we do?" but, "What may we do for
God?" [2.] Whatever they gave, they must give it cheerfully, not
grudgingly and with reluctance, for God loves a cheerful giver, 2 Cor.
ix. 7. What is laid out in the service of God we must reckon well
bestowed.
(3.) The particulars are here mentioned which they must offer (v. 3-7),
all of them things that there would be occasion for in the tabernacle,
or the service of it. Some observe that here was gold, silver, and
brass, provided, but no iron; that is the military metal, and this was
to be a house of peace. Every thing that was provided was very rich and
fine, and the best of the sort; for God, who is the best, should have
the best.
2. God himself would furnish him with the model: According to all that
I show thee, v. 9. God showed him an exact plan of it, in miniature,
which he must conform to in all points. Thus Ezekiel saw in vision the
form of the house and the fashion thereof, Ezek. xliii. 11. Note,
Whatsoever is done in God's service must be done by his direction, and
not otherwise. Yet God did not only show him the model, but gave him
also particular directions how to frame the tabernacle according to
that model, in all the parts of it, which he goes over distinctly in
this and the following chapters. When Moses, in the beginning of
Genesis, was to describe the creation of the world, though it is such a
stately and curious fabric and made up of such a variety and vast
number of particulars, yet he gave a very short and general account of
it, and nothing compared with what the wisdom of this world would have
desired and expected from one that wrote by divine revelation; but,
when he comes to describe the tabernacle, he does it with the greatest
niceness and accuracy imaginable. He that gave us no account of the
lines and circles of the globe, the diameter of the earth, or the
height and magnitude of the stars, has told us particularly the measure
of every board and curtain of the tabernacle; for God's church and
instituted religion are more precious to him and more considerable than
all the rest of the world. And the scriptures were written, not to
describe to us the works of nature, a general view of which is
sufficient to lead us to the knowledge and service of the Creator, but
to acquaint us with the methods of grace, and those things which are
purely matters of divine revelation. The blessedness of the future
state is more fully represented under the notion of a new Jerusalem
than under the notion of new heavens and a new earth.
10 And they shall make an ark of shittim wood: two cubits and a half
shall be the length thereof, and a cubit and a half the breadth
thereof, and a cubit and a half the height thereof. 11 And thou shalt
overlay it with pure gold, within and without shalt thou overlay it,
and shalt make upon it a crown of gold round about. 12 And thou shalt
cast four rings of gold for it, and put them in the four corners
thereof; and two rings shall be in the one side of it, and two rings in
the other side of it. 13 And thou shalt make staves of shittim wood,
and overlay them with gold. 14 And thou shalt put the staves into the
rings by the sides of the ark, that the ark may be borne with them.
15 The staves shall be in the rings of the ark: they shall not be taken
from it. 16 And thou shalt put into the ark the testimony which I
shall give thee. 17 And thou shalt make a mercy seat of pure gold:
two cubits and a half shall be the length thereof, and a cubit and a
half the breadth thereof. 18 And thou shalt make two cherubims of
gold, of beaten work shalt thou make them, in the two ends of the mercy
seat. 19 And make one cherub on the one end, and the other cherub on
the other end: even of the mercy seat shall ye make the cherubims on
the two ends thereof. 20 And the cherubims shall stretch forth their
wings on high, covering the mercy seat with their wings, and their
faces shall look one to another; toward the mercy seat shall the faces
of the cherubims be. 21 And thou shalt put the mercy seat above upon
the ark; and in the ark thou shalt put the testimony that I shall give
thee. 22 And there I will meet with thee, and I will commune with
thee from above the mercy seat, from between the two cherubims which
are upon the ark of the testimony, of all things which I will give thee
in commandment unto the children of Israel.
The first thing which is here ordered to be made is the ark with its
appurtenances, the furniture of the most holy place, and the special
token of God's presence, for which the tabernacle was erected to be the
receptacle.
I. The ark itself was a chest, or coffer, in which the two tables of
the law, written with the finger of God, were to be honourably
deposited, and carefully kept. The dimensions of it are exactly
ordered; if the Jewish cubit was, as some learned men compute, three
inches longer than our half-yard (twenty-one inches in all), this chest
or cabinet was about fifty-two inches long, thirty-one broad, and
thirty-one deep. It was overlaid within and without with thin plates of
gold. It had a crown, or cornice, of gold, round it, with rings and
staves to carry it with; and in it he must put the testimony, v. 10-16.
The tables of the law are called the testimony because God did in them
testify his will: his giving them that law was in token of his favour
to them; and their acceptance of it was in token of their subjection
and obedience to him. This law was a testimony to them, to direct them
in their duty, and would be a testimony against them if they
transgressed. The ark is called the ark of the testimony (ch. xxx. 6),
and the tabernacle the tabernacle of the testimony (Num. x. 11) or
witness, Acts vii. 44. The gospel of Christ is also called a testimony
or witness, Matt. xxiv. 14. It is observable, 1. That the tables of the
law were carefully preserved in the ark for the purpose, to teach us to
make much of the word of God, and to hide it in our hearts, in our
innermost thoughts, as the ark was placed in the holy of holies. It
intimates likewise the care which divine Providence ever did, and ever
will, take to preserve the records of divine revelation in the church,
so that even in the latter days there shall be seen in his temple the
ark of his testament. See Rev. xi. 19. 2. That this ark was the chief
token of God's presence, which teaches us that the first and great
evidence and assurance of God's favour is the putting of his law in the
heart. God dwells where that rules, Heb. viii. 10. 3. That provision
was made for the carrying of this ark about with them in all their
removals, which intimates to us that, wherever we go, we should take
our religion along with us, always bearing about with us the love of
the Lord Jesus, and his law.
II. The mercy-seat was the covering of the ark or chest, made of solid
gold, exactly to fit the dimensions of the ark, v. 17, 21. This
propitiatory covering, as it might well be translated, was a type of
Christ, the great propitiation, whose satisfaction fully answers the
demands of the law, covers our transgressions, and comes between us and
the curse we deserve. Thus he is the end of the law for righteousness.
III. The cherubim of gold were fixed to the mercy-seat, and of a piece
with it, and spread their wings over it, v. 18. It is supposed that
these cherubim were designed to represent the holy angels, who always
attended the shechinah, or divine Majesty, particularly at the giving
of the law; not by any effigies of an angel, but some emblem of the
angelical nature, probably some one of those four faces spoken of,
Ezek. i. 10. Whatever the faces were, they looked one towards another,
and both downward towards the ark, while their wings were stretched out
so as to touch one another. The apostle calls them cherubim of glory
shadowing the mercy-seat, Heb. ix. 5. It denotes their attendance upon
the Redeemer, to whom they were ministering spirits, their readiness to
do his will, their special presence in the assemblies of saints (Ps.
lxviii. 17; 1 Cor. xi. 10), and their desire to look into the mysteries
of the gospel which they diligently contemplate, 1 Pet. i. 12. God is
said to dwell, or sit, between the cherubim, on the mercy-seat (Ps.
lxxx. 1), and thence he here promises, for the future, to meet with
Moses, and to commune with him, v. 22. There he would give law, and
there he would give audience, as a prince on his throne; and thus he
manifests himself willing to be reconciled to us, and keep up communion
with us, in and by the mediation of Christ. In allusion to this
mercy-seat, we are said to come boldly to the throne of grace (Heb. iv.
16); for we are not under the law, which is covered, but under grace,
which is displayed; its wings are stretched out, and we are invited to
come under the shadow of them, Ruth ii. 12.
23 Thou shalt also make a table of shittim wood: two cubits shall be
the length thereof, and a cubit the breadth thereof, and a cubit and a
half the height thereof. 24 And thou shalt overlay it with pure gold,
and make thereto a crown of gold round about. 25 And thou shalt make
unto it a border of an hand breadth round about, and thou shalt make a
golden crown to the border thereof round about. 26 And thou shalt
make for it four rings of gold, and put the rings in the four corners
that are on the four feet thereof. 27 Over against the border shall
the rings be for places of the staves to bear the table. 28 And thou
shalt make the staves of shittim wood, and overlay them with gold, that
the table may be borne with them. 29 And thou shalt make the dishes
thereof, and spoons thereof, and covers thereof, and bowls thereof, to
cover withal: of pure gold shalt thou make them. 30 And thou shalt
set upon the table showbread before me alway.
Here is, 1. A table ordered to be made of wood overlaid with gold,
which was to stand, not in the holy of holies (nothing was in that but
the ark with its appurtenances), but in the outer part of the
tabernacle, called the sanctuary, or holy place, Heb. ix. 2, 23, &c.
There must also be the usual furniture of the sideboard, dishes and
spoons, &c., and all of gold, v. 29. 2. This table was to be always
spread, and furnished with the show-bread (v. 30), or bread of faces,
twelve loaves, one for each tribe, set in two rows, six in a row; see
the law concerning them, Lev. xxiv. 5, &c. The tabernacle being God's
house, in which he was pleased to say that he would dwell among them,
he would show that he kept a good house. In the royal palace it was fit
that there should be a royal table. Some make the twelve loaves to
represent the twelve tribes, set before God as his people and the corn
of his floor, as they are called, Isa. xxi. 10. As the ark signified
God's being present with them, so the twelve loaves signified their
being presented to God. This bread was designed to be, (1.) A thankful
acknowledgement of God's goodness to them, in giving them their daily
bread, manna in the wilderness, where he prepared a table for them,
and, in Canaan, the corn of the land. Hereby they owned their
dependence upon Providence, not only for the corn in the field, which
they gave thanks for in offering the sheaf of first-fruits, but for the
bread in their houses, that, when it was brought home, God did not blow
upon it, Hag. i. 9. Christ has taught us to pray every day for the
bread of the day. (2.) A token of their communion with God. This bread
on God's table being made of the same corn with the bread on their own
tables, God and Israel did, as it were, eat together, as a pledge of
friendship and fellowship; he supped with them, and they with him. (3.)
A type of the spiritual provision which is made in the church, by the
gospel of Christ, for all that are made priests to our God. In our
Father's house there is bread enough and to spare, a loaf for every
tribe. All that attend in God's house shall be abundantly satisfied
with the goodness of it, Ps. xxxvi. 8. Divine consolations are the
continual feast of holy souls, notwithstanding there are those to whom
the table of the Lord, and the meat thereof (because it is plain
bread), are contemptible, Mal. i. 12. Christ has a table in his
kingdom, at which all his saints shall for every eat and drink with
him, Luke xxii. 30.
31 And thou shalt make a candlestick of pure gold: of beaten work shall
the candlestick be made: his shaft, and his branches, his bowls, his
knops, and his flowers, shall be of the same. 32 And six branches
shall come out of the sides of it; three branches of the candlestick
out of the one side, and three branches of the candlestick out of the
other side: 33 Three bowls made like unto almonds, with a knop and a
flower in one branch; and three bowls made like almonds in the other
branch, with a knop and a flower: so in the six branches that come out
of the candlestick. 34 And in the candlestick shall be four bowls
made like unto almonds, with their knops and their flowers. 35 And
there shall be a knop under two branches of the same, and a knop under
two branches of the same, and a knop under two branches of the same,
according to the six branches that proceed out of the candlestick. 36
Their knops and their branches shall be of the same: all it shall be
one beaten work of pure gold. 37 And thou shalt make the seven lamps
thereof: and they shall light the lamps thereof, that they may give
light over against it. 38 And the tongs thereof, and the snuffdishes
thereof, shall be of pure gold. 39 Of a talent of pure gold shall he
make it, with all these vessels. 40 And look that thou make them
after their pattern, which was showed thee in the mount.
I. The next thing ordered to be made for the furnishing of God's palace
was a rich stately candlestick, all of pure gold, not hollow, but
solid. The particular directions here given concerning it show, 1. That
it was very magnificent, and a great ornament to the place; it had many
branches drawn from the main shaft, which had not only their bowls (to
put the oil and the kindled wick in) for necessity, but knops and
flowers for ornament. 2. That it was very convenient, and admirably
contrived both to scatter the light and to keep the tabernacle clean
from smoke and snuffs. 3. That it was very significant. The tabernacle
had no windows by which to let in the light of the day, all its light
was candle-light, which intimates the comparative darkness of that
dispensation, while the Sun or righteousness had not as yet risen, nor
had the day-star from on high yet visited his church. Yet God left not
himself without witness, nor them without instruction; the commandment
was a lamp, and the law a light, and the prophets were branches from
that lamp, which gave light in their several ages to the Old-Testament
church. The church is still dark, as the tabernacle was, in comparison
with what it will be in heaven; but the word of God is the candlestick,
a light shining in a dark place (2 Pet. i. 19), and a dark place indeed
the world would be without it. The Spirit of God, in his various gifts
and graces, is compared to the seven lamps which burn before the
throne, Rev. iv. 5. The churches are golden candlesticks, the lights of
the world, holding forth the word of life as the candlestick does the
light, Phil. ii. 15, 16. Ministers are to light the lamps, and snuff
them (v. 37), by opening the scriptures. The treasure of this light is
now put into earthen vessels, 2 Cor. iv. 6, 7. The branches of the
candlestick spread every way, to denote the diffusing of the light of
the gospel into all parts by the Christian ministry, Matt. v. 14, 15.
There is a diversity of gifts, but the same Spirit gives to each to
profit withal.
II. There is in the midst of these instructions an express caution
given to Moses, to take heed of varying from his model: Make them after
the pattern shown thee, v. 40. Nothing was left to his own invention,
or the fancy of the workmen, or the people's humour; but the will of
God must be religiously observed in every particular. Thus, 1. All
God's providences are exactly according to his counsels, and the copy
never varies from the original. Infinite Wisdom never changes its
measures; whatever is purposed shall undoubtedly be performed. 2. All
his ordinances must be administered according to his institutions.
Christ's instruction to his disciples (Matt. xxviii. 20) is similar to
this: Observe all things whatsoever I have commanded you.
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CHAP. XXVI.
Moses here receives instructions, I. Concerning the inner curtains of
the tent or tabernacle, and the coupling of those curtains, ver. 1-6.
II. Concerning the outer curtains which were of goats' hair, to
strengthen the former, ver. 7-13. III. Concerning the case or cover
which was to secure it from the weather, ver. 14. IV. Concerning the
boards which were to be reared up to support the curtains, with their
bars and sockets, ver. 15-30. V. The partition between the holy place
and the most holy, ver. 31-35. VI. The veil for the door, ver. 36, 37.
These particulars, thus largely recorded, seem of little use to us now;
yet, having been of great use to Moses and Israel, and God having
thought fit to preserve down to us the remembrance of them, we ought
not to overlook them. Even the antiquity renders this account
venerable.
The Tabernacle and Its Furniture. (b. c. 1491.)
1 Moreover thou shalt make the tabernacle with ten curtains of fine
twined linen, and blue, and purple, and scarlet: with cherubims of
cunning work shalt thou make them. 2 The length of one curtain shall be
eight and twenty cubits, and the breadth of one curtain four cubits:
and every one of the curtains shall have one measure. 3 The five
curtains shall be coupled together one to another; and other five
curtains shall be coupled one to another. 4 And thou shalt make loops
of blue upon the edge of the one curtain from the selvedge in the
coupling; and likewise shalt thou make in the uttermost edge of another
curtain, in the coupling of the second. 5 Fifty loops shalt thou make
in the one curtain, and fifty loops shalt thou make in the edge of the
curtain that is in the coupling of the second; that the loops may take
hold one of another. 6 And thou shalt make fifty taches of gold, and
couple the curtains together with the taches: and it shall be one
tabernacle.
I. The house must be a tabernacle or tent, such as soldiers now use in
the camp, which was both a mean dwelling and a movable one; and yet the
ark of God had not better, till Solomon built the temple 480 years
after this, 1 Kings vi. 1. God manifested his presence among them thus
in a tabernacle, 1. In compliance with their present condition in the
wilderness, that they might have him with them wherever they went.
Note, God suits the tokens of his favour, and the gifts of his grace,
to his people's wants and necessities, according as they are,
accommodating his mercy to their state, prosperous or adverse, settled
or unsettled. When thou passest through the waters, I will be with
thee, Isa. xliii. 2. 2. That it might represent the state of God's
church in this world, it is a tabernacle-state, Ps. xv. 1. We have here
no continuing city; being strangers in this world, and travellers
towards a better, we shall never be fixed till we come to heaven.
Church-privileges are movable goods, from one place to another; the
gospel is not tied to any place; the candlestick is in a tent, and may
easily be taken away, Rev. ii. 5. If we make much of the tabernacle,
and improve the privilege of it, wherever we go it will accompany us;
but, if we neglect and disgrace it, wherever we stay it will forsake
us. What hath my beloved to do in my house? Jer. xi. 15.
II. The curtains of the tabernacle must correspond to a divine pattern.
1. They were to be very rich, the best of the kind, fine twined linen;
and colours very pleasing, blue, and purple, and scarlet. 2. They were
to be embroidered with cherubim (v. 1), to intimate that the angels of
God pitch their tents round about the church, Ps. xxxiv. 7. As there
were cherubim over the mercy-seat, so there were round the tabernacle;
for we find the angels compassing, not only the throne, but the elders;
see Rev. v. 11. 3. There were to be two hangings, five breadths in
each, sewed together, and the two hangings coupled together with golden
clasps, or tacks, so that it might be all one tabernacle, v. 6. Thus
the churches of Christ and the saints, though they are many, are yet
one, being fitly joined together in holy love, and by the unity of the
Spirit, so growing into one holy temple in the Lord, Eph. ii. 21, 22;
iv. 16. This tabernacle was very strait and narrow; but, at the
preaching of the gospel, the church is bidden to enlarge the place of
her tent, and to stretch forth her curtains, Isa. liv. 2.
7 And thou shalt make curtains of goats' hair to be a covering upon the
tabernacle: eleven curtains shalt thou make. 8 The length of one
curtain shall be thirty cubits, and the breadth of one curtain four
cubits: and the eleven curtains shall be all of one measure. 9 And thou
shalt couple five curtains by themselves, and six curtains by
themselves, and shalt double the sixth curtain in the forefront of the
tabernacle. 10 And thou shalt make fifty loops on the edge of the one
curtain that is outmost in the coupling, and fifty loops in the edge of
the curtain which coupleth the second. 11 And thou shalt make fifty
taches of brass, and put the taches into the loops, and couple the tent
together, that it may be one. 12 And the remnant that remaineth of the
curtains of the tent, the half curtain that remaineth, shall hang over
the backside of the tabernacle. 13 And a cubit on the one side, and a
cubit on the other side of that which remaineth in the length of the
curtains of the tent, it shall hang over the sides of the tabernacle on
this side and on that side, to cover it. 14 And thou shalt make a
covering for the tent of rams' skins dyed red, and a covering above of
badgers' skins.
Moses is here ordered to make a double covering for the tabernacle,
that it might not rain in, and that the beauty of those fine curtains
might not be damaged. 1. There was to be a covering of hair camlet
curtains, which were somewhat larger every way than the inner curtains,
because they were to enclose them, and probably were stretched out at
some little distance from them, v. 7, &c. These were coupled together
with brass clasps. The stuff being less valuable, the tacks were so;
but the brass tacks would answer the intention as effectually as the
golden ones. The bonds of unity may be as strong between curtains of
goats' hair as between those of purple and scarlet. 2. Over this there
was to be another covering, and that a double one (v. 14), one of rams'
skins dyed red, probably dressed with the wool on; another of badgers'
skins, so we translate it, but it should rather seem to have been some
strong sort of leather (but very fine), for we read of the best sort of
shoes being made of it, Ezek. xvi. 10. Now observe here, (1.) That the
outside of the tabernacle was coarse and rough, the beauty of it was in
the inner curtains. Those in whom God dwells must labour to be better
than they seem to be. Hypocrites put the best side outwards, like
whited sepulchres; but the king's daughter is all glorious within (Ps.
xlv. 13); in the eye of the world black as the tents of Kedar, but, in
the eye of God, comely as the curtains of Solomon, Cant. i. 5. Let our
adorning be that of the hidden man of the heart, which God values, 1
Pet. iii. 4. (2.) That where God places his glory he will create a
defence upon it; even upon the habitations of the righteous there shall
be a covert, Isa. vi. 5, 6. The protection of Providence shall always
be upon the beauty of holiness. God's tent will be a pavilion, Ps.
xxvii. 5.
15 And thou shalt make boards for the tabernacle of shittim wood
standing up. 16 Ten cubits shall be the length of a board, and a cubit
and a half shall be the breadth of one board. 17 Two tenons shall there
be in one board, set in order one against another: thus shalt thou make
for all the boards of the tabernacle. 18 And thou shalt make the boards
for the tabernacle, twenty boards on the south side southward. 19 And
thou shalt make forty sockets of silver under the twenty boards; two
sockets under one board for his two tenons, and two sockets under
another board for his two tenons. 20 And for the second side of the
tabernacle on the north side there shall be twenty boards: 21 And their
forty sockets of silver; two sockets under one board, and two sockets
under another board. 22 And for the sides of the tabernacle westward
thou shalt make six boards. 23 And two boards shalt thou make for the
corners of the tabernacle in the two sides. 24 And they shall be
coupled together beneath, and they shall be coupled together above the
head of it unto one ring: thus shall it be for them both; they shall be
for the two corners. 25 And they shall be eight boards, and their
sockets of silver, sixteen sockets; two sockets under one board, and
two sockets under another board. 26 And thou shalt make bars of shittim
wood; five for the boards of the one side of the tabernacle, 27 And
five bars for the boards of the other side of the tabernacle, and five
bars for the boards of the side of the tabernacle, for the two sides
westward. 28 And the middle bar in the midst of the boards shall reach
from end to end. 29 And thou shalt overlay the boards with gold, and
make their rings of gold for places for the bars: and thou shalt
overlay the bars with gold. 30 And thou shalt rear up the tabernacle
according to the fashion thereof which was showed thee in the mount.
Very particular directions are here given about the boards of the
tabernacle, which were to bear up the curtains, as the stakes of a tent
which had need to be strong, Isa. liv. 2. These boards had tenons which
fell into the mortises that were made for them in silver bases. God
took care to have every thing strong, as well as fine, in his
tabernacle. Curtains without boards would have been shaken by every
wind; but it is a good thing to have the heart established with grace,
which is as the boards to support the curtains of profession, which
otherwise will not hold out long. The boards were coupled together with
gold rings at top and bottom (v. 24), and kept firm with bars that ran
through golden staples in every board (v. 26), and the boards and bars
were all richly gilded, v. 29. Thus every thing in the tabernacle was
very splendid, agreeable to that infant state of the church, when such
things were proper enough to please children, to possess the minds of
the worshippers with a reverence of the divine glory, and to affect
them with the greatness of that prince who said, Here will I dwell; in
allusion to this the new Jerusalem is said to be of pure gold, Rev.
xxi. 18. But the builders of the gospel church said, Silver and gold
have we none; and yet the glory of their building far exceeded that of
the tabernacle, 2 Cor. iii. 10, 11. How much better is wisdom than
gold! No orders are given here about the floor of the tabernacle;
probably that also was boarded; for we cannot think that within all
these fine curtains they trod upon the cold or wet ground; if it was so
left, it may remind us of ch. xx. 24, An altar of earth shalt thou make
unto me.
31 And thou shalt make a vail of blue, and purple, and scarlet, and
fine twined linen of cunning work: with cherubims shall it be made: 32
And thou shalt hang it upon four pillars of shittim wood overlaid with
gold: their hooks shall be of gold, upon the four sockets of silver. 33
And thou shalt hang up the vail under the taches, that thou mayest
bring in thither within the vail the ark of the testimony: and the vail
shall divide unto you between the holy place and the most holy. 34 And
thou shalt put the mercy seat upon the ark of the testimony in the most
holy place. 35 And thou shalt set the table without the vail, and the
candlestick over against the table on the side of the tabernacle toward
the south: and thou shalt put the table on the north side. 36 And thou
shalt make an hanging for the door of the tent, of blue, and purple,
and scarlet, and fine twined linen, wrought with needlework. 37 And
thou shalt make for the hanging five pillars of shittim wood, and
overlay them with gold, and their hooks shall be of gold: and thou
shalt cast five sockets of brass for them.
Two veils are here ordered to be made, 1. One for a partition between
the holy place and the most holy, which not only forbade any to enter,
but forbade them so much as to look into the holiest of all, v. 31, 33.
Under that dispensation, divine grace was veiled, but now we behold it
with open face, 2 Cor. iii. 18. The apostle tells us (Heb. ix. 8, 9)
what was the meaning of this veil; it intimated that the ceremonial law
could not make the comers thereunto perfect, nor would the observance
of it bring men to heaven; the way into the holiest of all was not made
manifest while the first tabernacle was standing; life and immortality
lay concealed till they were brought to light by the gospel, which was
therefore signified by the rending of this veil at the death of Christ,
Matt. xxvii. 51. We have not boldness to enter into the holiest, in all
acts of devotion, by the blood of Jesus, yet such as obliges us to a
holy reverence and a humble sense of our distance. 2. Another veil was
for the outer door of the tabernacle, v. 36, 37. Through this first
veil the priests went in every day to minister in the holy place, but
not the people, Heb. ix. 6. This veil, which was all the defence the
tabernacle had against thieves and robbers, might easily be broken
through, for it could be neither locked nor barred, and the abundance
of wealth in the tabernacle, one would think, might be a temptation;
but by leaving it thus exposed, (1.) The priests and Levites would be
so much the more obliged to keep a strict watch upon it, and, (2.) God
would show his care of his church on earth, though it is weak and
defenceless, and continually exposed. A curtain shall be (if God please
to make it so) as strong a defence to his house as gates of brass and
bars of iron.
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CHAP. XXVII.
In this chapter directions are given, I. Concerning the brazen altar
for burnt-offerings, ver. 1-8. II. Concerning the court of the
tabernacle, with the hangings of it, ver. 9-19. III. Concerning oil for
the lamp, ver. 20, 21.
The Tabernacle and Its Furniture. (b. c. 1491.)
1 And thou shalt make an altar of shittim wood, five cubits long, and
five cubits broad; the altar shall be foursquare: and the height
thereof shall be three cubits. 2 And thou shalt make the horns of it
upon the four corners thereof: his horns shall be of the same: and thou
shalt overlay it with brass. 3 And thou shalt make his pans to
receive his ashes, and his shovels, and his basons, and his fleshhooks,
and his firepans: all the vessels thereof thou shalt make of brass. 4
And thou shalt make for it a grate of network of brass; and upon the
net shalt thou make four brasen rings in the four corners thereof. 5
And thou shalt put it under the compass of the altar beneath, that the
net may be even to the midst of the altar. 6 And thou shalt make
staves for the altar, staves of shittim wood, and overlay them with
brass. 7 And the staves shall be put into the rings, and the staves
shall be upon the two sides of the altar, to bear it. 8 Hollow with
boards shalt thou make it: as it was showed thee in the mount, so shall
they make it.
As God intended in the tabernacle to manifest his presence among his
people, so there they were to pay their devotions to him, not in the
tabernacle itself (into that only the priests entered as God's domestic
servants), but in the court before the tabernacle, where, as common
subjects, they attended. There an altar was ordered to be set up, to
which they must bring their sacrifices, and on which their priests must
offer them to God: and this altar was to sanctify their gifts. Here
they were to present their services to God, as from the mercy-seat he
gave his oracles to them; and thus a communion was settled between God
and Israel. Moses is here directed about, 1. The dimensions of it; it
was square, v. 1. 2. The horns of it (v. 2), which were for ornament
and for use; the sacrifices were bound with cords to the horns of the
altar, and to them malefactors fled for refuge. 3. The materials; it
was of wood overlaid with brass, v. 1, 2. 4. The appurtenances of it
(v. 3), which were all of brass. 5. The grate, which was let into the
hollow of the altar, about the middle of it, in which the fire was
kept, and the sacrifice burnt; it was made of network like a sieve, and
hung hollow, that the fire might burn the better, and that the ashes
might fall through into the hollow of the altar, v. 4, 5. 6. The staves
with which it must be carried, v. 6, 7. And, lastly, he is referred to
the pattern shown him, v. 8.
Now this brazen altar was a type of Christ dying to make atonement for
our sins: the wood would have been consumed by the fire from heaven if
it had not been secured by the brass; nor could the human nature of
Christ have borne the wrath of God if it had not been supported by a
divine power. Christ sanctified himself for his church, as their altar
(John xvii. 19), and by his mediation sanctifies the daily services of
his people, who have also a right to eat of this altar (Heb. xiii. 10),
for they serve at it as spiritual priests. To the horns of this altar
poor sinners fly for refuge when justice pursues them, and they are
safe in virtue of the sacrifice there offered.
9 And thou shalt make the court of the tabernacle: for the south side
southward there shall be hangings for the court of fine twined linen of
an hundred cubits long for one side: 10 And the twenty pillars
thereof and their twenty sockets shall be of brass; the hooks of the
pillars and their fillets shall be of silver. 11 And likewise for the
north side in length there shall be hangings of an hundred cubits long,
and his twenty pillars and their twenty sockets of brass; the hooks of
the pillars and their fillets of silver. 12 And for the breadth of
the court on the west side shall be hangings of fifty cubits: their
pillars ten, and their sockets ten. 13 And the breadth of the court
on the east side eastward shall be fifty cubits. 14 The hangings of
one side of the gate shall be fifteen cubits: their pillars three, and
their sockets three. 15 And on the other side shall be hangings
fifteen cubits: their pillars three, and their sockets three. 16 And
for the gate of the court shall be an hanging of twenty cubits, of
blue, and purple, and scarlet, and fine twined linen, wrought with
needlework: and their pillars shall be four, and their sockets four.
17 All the pillars round about the court shall be filleted with silver;
their hooks shall be of silver, and their sockets of brass. 18 The
length of the court shall be an hundred cubits, and the breadth fifty
everywhere, and the height five cubits of fine twined linen, and their
sockets of brass. 19 All the vessels of the tabernacle in all the
service thereof, and all the pins thereof, and all the pins of the
court, shall be of brass.
Before the tabernacle there was to be a court or yard, enclosed with
hangings of the finest linen that was used for tents. This court,
according to the common computation of cubits, was fifty yards long,
and twenty-five broad. Pillars were set up at convenient distances, in
sockets of brass, the pillars filleted with silver, and silver
tenter-hooks in them, on which the linen hangings were fastened: the
hanging which served for the gate was finer than the rest, v. 16. This
court was a type of the church, enclosed and distinguished from the
rest of the world, the enclosure supported by pillars, denoting the
stability of the church, hung with the clean linen, which is said to be
the righteousness of saints, Rev. xix. 8. These were the courts David
longed for and coveted to reside in (Ps. lxxxiv. 2, 10), and into which
the people of God entered with praise and thanksgiving (Ps. c. 4); yet
this court would contain but a few worshippers. Thanks be to God, now,
under the gospel, the enclosure is taken down. God's will is that men
pray everywhere; and there is room for all that in every place call on
the name of Jesus Christ.
20 And thou shalt command the children of Israel, that they bring thee
pure oil olive beaten for the light, to cause the lamp to burn always.
21 In the tabernacle of the congregation without the vail, which is
before the testimony, Aaron and his sons shall order it from evening to
morning before the Lord: it shall be a statute for ever unto their
generations on the behalf of the children of Israel.
We read of the candlestick in the twenty-fifth chapter; here is an
order given for the keeping of the lamps constantly burning in it, else
it was useless; in every candlestick there should be a burning and
shining light; candlesticks without candles are as wells without water
or as clouds without rain. Now, 1. The people were to provide the oil;
from them the Lord's ministers must have their maintenance. Or, rather,
the pure oil signified the gifts and graces of the Spirit, which are
communicated to all believers from Christ the good olive, of whose
fulness we receive (Zech. iv. 11, 12), and without which our light
cannot shine before men. 2. The priests were to light the lamps, and to
tend them; it was part of their daily service to cause the lamp to burn
always, night and day; thus it is the work of ministers, by the
preaching and expounding of the scriptures (which are as a lamp), to
enlighten the church, God's tabernacle upon the earth, and to direct
the spiritual priests in his service. This is to be a statute for ever,
that the lamps of the word be lighted as duly as the incense of prayer
and praise is offered.
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CHAP. XXVIII.
Orders being given for the fitting up of the place of worship, in this
and the following chapter care is taken about the priests that were to
minister in this holy place, as the menial servants of the God of
Israel. He hired servants, as a token of his purpose to reside among
them. In this chapter, I. He pitches upon the persons who should be his
servants, ver. 1. II. He appoints their livery; their work was holy,
and so must their garments be, and unanswerable to the glory of the
house which was now to be erected, ver. 2-5. 1. He appoints the
garments of his head-servant, the high priest, which were very rich.
(1.) An ephod and girdle, ver. 6-14. (2.) A breast-plate of judgment
(ver. 15-29), in which must be put the urim and thummim, ver. 30. (3.)
The robe of the ephod, ver. 31-35. (4.) The mitre, ver. 36-39. 2. The
garments of the inferior priests, ver. 40-43. And these also were
shadows of good things to come.
The Priests' Attire. (b. c. 1491.)
1 And take thou unto thee Aaron thy brother, and his sons with him,
from among the children of Israel, that he may minister unto me in the
priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar,
Aaron's sons. 2 And thou shalt make holy garments for Aaron thy
brother for glory and for beauty. 3 And thou shalt speak unto all
that are wise hearted, whom I have filled with the spirit of wisdom,
that they may make Aaron's garments to consecrate him, that he may
minister unto me in the priest's office. 4 And these are the garments
which they shall make; a breastplate, and an ephod, and a robe, and a
broidered coat, a mitre, and a girdle: and they shall make holy
garments for Aaron thy brother, and his sons, that he may minister unto
me in the priest's office. 5 And they shall take gold, and blue, and
purple, and scarlet, and fine linen.
We have here,
I. The priests nominated: Aaron and his sons, v. 1. Hitherto every
master of a family was priest to his own family, and offered, as he saw
cause, upon altars of earth; but now that the families of Israel began
to be incorporated into a nation, and a tabernacle of the congregation
was to be erected, as a visible centre of their unity, it was requisite
there should be a public priesthood instituted. Moses, who had hitherto
officiated, and is therefore reckoned among the priests of the Lord
(Ps. xcix. 6), had enough to do as their prophet to consult the oracle
for them, and as their prince to judge among them; nor was he desirous
to engross all the honours to himself, or to entail that of the
priesthood, which alone was hereditary, upon his own family, but was
very well pleased to see his brother Aaron invested in this office, and
his sons after him, while (how great soever he was) his sons after him
would be but common Levites. It is an instance of the humility of that
great man, and an evidence of his sincere regard for the glory of God,
that he had so little regard to the preferment of his own family.
Aaron, who had humbly served as a prophet to his younger brother Moses,
and did not decline the office (ch. vii. 1), is now advanced to be a
priest, a high priest to God; for he will exalt those that abase
themselves. Nor could any man have taken this honour to himself, but he
that was called of God to it, Heb. v. 4. God had said of Israel in
general that they should be to him a kingdom of priests, ch. xix. 6.
But because it was requisite that those who ministered at the altar
should give themselves wholly to the service, and because that which is
everybody's work will soon come to be nobody's work, God here chose
from among them one to be a family of priests, the father and his four
sons; and from Aaron's loins descended all the priests of the Jewish
church, of whom we read so often, both in the Old Testament and in the
New. A blessed thing it is when real holiness goes, as the ceremonial
holiness did, by succession in a family.
II. The priests' garments appointed, for glory and beauty, v. 2. Some
of the richest materials were to be provided (v. 5), and the best
artists employed in the making of them, whose skill God, by a special
gift for this purpose, would improve to a very high degree, v. 3. Note,
Eminence, even in common arts, is a gift of God, it comes from him,
and, as there is occasion, it ought to be used for him. He that teaches
the husbandman discretion teaches the tradesman also; both therefore
ought to honour God with their gain. Human learning ought particularly
to be consecrated to the service of the priesthood, and employed for
the adorning of those that minister about holy things. The garments
appointed were, 1. Four, which both the high priest and the inferior
priests wore, namely, the linen breeches, the linen coat, the linen
girdle which fastened it to them, and the bonnet or turban; that which
the high priest wore is called a mitre. 2. Four more, which were
peculiar to the high priest, namely, the ephod, with the curious girdle
of it, the breast-plate of judgment, the long robe with the bells and
pomegranates at the bottom of it, and the golden plate on his forehead.
These glorious garments were appointed, (1.) That the priests
themselves might be reminded of the dignity of their office, and might
behave themselves with due decorum. (2.) That the people might thereby
be possessed with a holy reverence of that God whose ministers appeared
in such grandeur. (3.) That the priests might be types of Christ, who
should offer himself without spot to God, and of all Christians, who
have the beauty of holiness put upon them, in which they are
consecrated to God. Our adorning, now under the gospel, both that of
ministers and Christians, is not to be of gold, and pearl, and costly
array, but the garments of salvation, and the robe of righteousness,
Isa. lxi. 10; Ps. cxxxii. 9, 16. As the filthy garments wherewith
Joshua the high priest was clothed signified the iniquity which cleaved
to his priesthood, from which care was taken that it should be purged
(Zech. iii. 3, 4), so those holy garments signified the perfect purity
that there is in the priesthood of Christ; he is holy, harmless, and
undefiled.
6 And they shall make the ephod of gold, of blue, and of purple, of
scarlet, and fine twined linen, with cunning work. 7 It shall have
the two shoulderpieces thereof joined at the two edges thereof; and so
it shall be joined together. 8 And the curious girdle of the ephod,
which is upon it, shall be of the same, according to the work thereof;
even of gold, of blue, and purple, and scarlet, and fine twined linen.
9 And thou shalt take two onyx stones, and grave on them the names of
the children of Israel: 10 Six of their names on one stone, and the
other six names of the rest on the other stone, according to their
birth. 11 With the work of an engraver in stone, like the engravings
of a signet, shalt thou engrave the two stones with the names of the
children of Israel: thou shalt make them to be set in ouches of gold.
12 And thou shalt put the two stones upon the shoulders of the ephod
for stones of memorial unto the children of Israel: and Aaron shall
bear their names before the Lord upon his two shoulders for a memorial.
13 And thou shalt make ouches of gold; 14 And two chains of pure
gold at the ends; of wreathen work shalt thou make them, and fasten the
wreathen chains to the ouches.
Directions are here given concerning the ephod, which was the outmost
garment of the high priest. Linen ephods were worn by the inferior
priests, 1 Sam. xxii. 18. Samuel wore one when he was a child (1 Sam.
ii. 18), and David when he danced before the ark (2 Sam. vi. 14); but
this which the high priest only wore was called a golden ephod, because
there was a great deal of gold woven into it. It was a short coat
without sleeves, buttoned closely to him, with a curious girdle of the
same stuff (v. 6-8); the shoulder-pieces were buttoned together with
two precious stones set in gold, one on each shoulder, on which were
engraven the names of the children of Israel, v. 9-12. In allusion to
this, 1. Christ our high priest appeared to John girt about the breast
with a golden girdle, such as was the curious girdle of the ephod, Rev.
i. 13. Righteousness is the girdle of his loins (Isa. xi. 6), and
should be of ours, Eph. vi. 14. He is girt with strength for the work
of our salvation, and is ready for it. 2. The government is said to be
upon his shoulders (Isa. ix. 6), as Aaron had the names of all Israel
upon his shoulders in precious stone. He presents to himself and to his
Father a glorious church, Eph. v. 27. He has power to support them,
interest to recommend them, and it is in him that they are remembered
with honour and favour. He bears them before the Lord for a memorial
(v. 12), in token of his appearing before God as the representative of
all Israel and an advocate for them.
Aaron's Attire. (b. c. 1491.)
15 And thou shalt make the breastplate of judgment with cunning work;
after the work of the ephod thou shalt make it; of gold, of blue, and
of purple, and of scarlet, and of fine twined linen, shalt thou make
it. 16 Foursquare it shall be being doubled; a span shall be the
length thereof, and a span shall be the breadth thereof. 17 And thou
shalt set in it settings of stones, even four rows of stones: the first
row shall be a sardius, a topaz, and a carbuncle: this shall be the
first row. 18 And the second row shall be an emerald, a sapphire, and
a diamond. 19 And the third row a ligure, an agate, and an amethyst.
20 And the fourth row a beryl, and an onyx, and a jasper: they shall
be set in gold in their inclosings. 21 And the stones shall be with
the names of the children of Israel, twelve, according to their names,
like the engravings of a signet; every one with his name shall they be
according to the twelve tribes. 22 And thou shalt make upon the
breastplate chains at the ends of wreathen work of pure gold. 23 And
thou shalt make upon the breastplate two rings of gold, and shalt put
the two rings on the two ends of the breastplate. 24 And thou shalt
put the two wreathen chains of gold in the two rings which are on the
ends of the breastplate. 25 And the other two ends of the two
wreathen chains thou shalt fasten in the two ouches, and put them on
the shoulderpieces of the ephod before it. 26 And thou shalt make two
rings of gold, and thou shalt put them upon the two ends of the
breastplate in the border thereof, which is in the side of the ephod
inward. 27 And two other rings of gold thou shalt make, and shalt put
them on the two sides of the ephod underneath, toward the forepart
thereof, over against the other coupling thereof, above the curious
girdle of the ephod. 28 And they shall bind the breastplate by the
rings thereof unto the rings of the ephod with a lace of blue, that it
may be above the curious girdle of the ephod, and that the breastplate
be not loosed from the ephod. 29 And Aaron shall bear the names of
the children of Israel in the breastplate of judgment upon his heart,
when he goeth in unto the holy place, for a memorial before the Lord
continually. 30 And thou shalt put in the breastplate of judgment the
Urim and the Thummim; and they shall be upon Aaron's heart, when he
goeth in before the Lord: and Aaron shall bear the judgment of the
children of Israel upon his heart before the Lord continually.
The most considerable of the ornaments of the high priest was this
breast-plate, a rich piece of cloth, curiously wrought with gold and
purple, &c., two spans long and a span broad, so that, being doubled,
it was a span square, v. 16. This was fastened to the ephod with
wreathen chains of gold (v. 13, 14, 22, &c.) both at top and bottom, so
that the breast-plate might not be loosed from the ephod, v. 28. The
ephod was the garment of service; the breast-plate of judgment was an
emblem of honour: these two must by no means be separated. If any man
will minister unto the Lord, and do his will, he shall know his
doctrine. In this breast-plate,
I. The tribes of Israel were recommended to God's favour in twelve
precious stones, v. 17-21, 29. Some question whether Levi had a
precious stone with his name or no. If not, Ephraim and Manasseh were
reckoned distinct, as Jacob had said they should be, and the high
priest himself, being head of the tribe of Levi, sufficiently
represented that tribe. If there was a stone for Levi, as is intimated
by this, that they were engraven according to their birth (v. 10),
Ephraim and Manasseh were one in Joseph. Aaron was to bear their names
for a memorial before the Lord continually, being ordained for men, to
represent them in things pertaining to God, herein typifying our great
high priest, who always appears in the presence of God for us. 1.
Though the people were forbidden to come near, and obliged to keep
their distance, yet by the high priest, who had their names on his
breast-plate, they entered into the holiest; so believers, even while
they are here on this earth, not only enter into the holiest, but by
faith are made to sit with Christ in heavenly places, Eph. ii. 6. 2.
The name of each tribe was engraven in a precious stone, to signify how
precious, in God's sight, believers are, and how honourable, Isa.
xliii. 4. They shall be his in the day he makes up his jewels, Mal.
iii. 17. How small and poor soever the tribe was, it was a precious
stone in the breast-plate of the high priest; thus are all the saints
dear to Christ, and his delight is in them as the excellent ones of the
earth, however men may esteem them as earthen pitchers, Lam. iv. 2. 3.
The high priest had the names of the tribes both on his shoulders and
on his breast, intimating both the power and the love with which our
Lord Jesus intercedes for those that are his. He not only bears them up
upon his heart, as the expression here is (v. 29), carries them in his
bosom (Isa. xl. 11), with the most tender affection. How near should
Christ's name be to our hearts, since he is pleased to lay our names so
near his! and what a comfort it is to us, in all our addresses to God,
that the great high priest of our profession has the names of all his
Israel upon his breast before the Lord for a memorial, presenting them
to God as the people of his choice, who were to be made accepted in the
beloved! Let not any good Christians fear that God has forgotten them,
nor question his being mindful of them upon all occasions, when they
are not only engraven upon the palms of his hands (Isa. xlix. 16), but
engraven upon the heart of the great intercessor. See Cant. viii. 6.
II. The urim and thummim, by which the will of God was made known in
doubtful cases, were put in this breast-plate, which is therefore
called the breast-plate of judgment, v. 30. Urim and thummim signify
light and integrity; many conjectures there are among the learned what
they were; we have no reason to think they were any thing that Moses
was to make more than what was before ordered, so that either God made
them himself, and gave them to Moses, for him to put into the
breast-plate, when other things were prepared (Lev. viii. 8), or no
more is meant than a declaration of the further use of what was already
ordered to be made. I think the words may be read thus, And thou shalt
give, or add, or deliver, to the breast-plate of judgment, the
illuminations and perfections, and they shall be upon the heart of
Aaron; that is, "He shall be endued with a power of knowing and making
known the mind of God in all difficult doubtful cases, relating either
to the civil or ecclesiastical state of the nation." Their government
was a theocracy: God was their King, the high priest was, under God,
their ruler, the urim and thummim were his cabinet-council; probably
Moses wrote upon the breast-plate, or wove into it, these words, Urim
and Thummim, to signify that the high priest, having on him this
breast-plate, and asking counsel of God in any emergency relating to
the public, should be directed to take those measures, and give that
advice, which God would own. If he was standing before the ark (but
without the veil) probably he received instructions from off the
mercy-seat, as Moses did (ch. xxv. 22); thus, it should seem, Phinehas
did, Judg. xx. 27, 28. If he was at a distance from the ark, as
Abiathar was when he enquired of the Lord for David (1 Sam. xxiii. 6,
&c.), then the answer was given either by a voice from heaven or rather
by an impulse upon the mind of the high priest, which last is perhaps
intimated in that expression, He shall bear the judgment of the
children of Israel upon his heart. This oracle was of great use to
Israel; Joshua consulted it (Num. xxvii. 21), and, it is likely, the
judges after him. It was lost in the captivity, and never regained
after, though, it should seem, it was expected, Ezra ii. 63. But it was
a shadow of good things to come, and the substance is Christ. He is our
oracle; by him God in these last days makes known himself and his mind
to us, Heb. i. 2; John i. 18. Divine revelation centres in him, and
comes to us through him; he is the light, the true light, the faithful
witness, the truth itself, and from him we receive the Spirit of truth,
who leads into all truth. The joining of the breast-plate to the ephod
denotes that his prophetical office was founded in his priesthood; and
it was by the merit of his death that he purchased this honour for
himself and this favour for us. It was the Lamb that had been slain
that was worthy to take the book and to open the seals, Rev. v. 9.
31 And thou shalt make the robe of the ephod all of blue. 32 And
there shall be an hole in the top of it, in the midst thereof: it shall
have a binding of woven work round about the hole of it, as it were the
hole of an habergeon, that it be not rent. 33 And beneath upon the
hem of it thou shalt make pomegranates of blue, and of purple, and of
scarlet, round about the hem thereof; and bells of gold between them
round about: 34 A golden bell and a pomegranate, a golden bell and a
pomegranate, upon the hem of the robe round about. 35 And it shall be
upon Aaron to minister: and his sound shall be heard when he goeth in
unto the holy place before the Lord, and when he cometh out, that he
die not. 36 And thou shalt make a plate of pure gold, and grave upon
it, like the engravings of a signet, HOLINESS TO THE LORD. 37 And
thou shalt put it on a blue lace, that it may be upon the mitre; upon
the forefront of the mitre it shall be. 38 And it shall be upon
Aaron's forehead, that Aaron may bear the iniquity of the holy things,
which the children of Israel shall hallow in all their holy gifts; and
it shall be always upon his forehead, that they may be accepted before
the Lord. 39 And thou shalt embroider the coat of fine linen, and
thou shalt make the mitre of fine linen, and thou shalt make the girdle
of needlework.
Here is, 1. Direction given concerning the robe of the ephod, v. 31-35.
This was next under the ephod, and reached down to the knees, was
without sleeves, and was put on over their head, having holes on the
sides to put the arms through, or, as Maimonides describes it, was not
sewed together on the sides at all. The hole on the top, through which
the head was put, was carefully bound about, that it might not tear in
the putting on. In religious worship, care must be taken to prevent
every thing that may distract the minds of the worshippers, or render
the service despicable. Round the skirts of the robe were hung golden
bells, and the representations of pomegranates made of yarn of divers
colours. The pomegranates added to the beauty of the robe, and the
sound of the bells gave notice to the people in the outer court when he
went into the holy place to burn incense, that they might then apply
themselves to their devotions at the same time (Luke i. 10), in token
of their concurrence with him in his offering, and their hopes of the
ascent of their prayers to God in virtue of the incense he offered.
Aaron must come near to minister in the garments that were appointed
him, that he die not. It is at his peril if he attend otherwise than
according to the institution. This intimates that we must serve the
Lord with fear and holy trembling, as those that know we deserve to
die, and are in danger of making some fatal mistake. Some make the
bells of the holy robe to typify the sound of the gospel of Christ in
the world, giving notice of his entrance within the veil for us.
Blessed are those that hear this joyful sound, Ps. lxxxix. 15. The
adding of the pomegranates, which are a fragrant fruit, denotes the
sweet savour of the gospel, as well as the joyful sound of it, for it
is a savour of life unto life. The church is called an orchard of
pomegranates. 2. Concerning the golden plate fixed upon Aaron's
forehead, on which must be engraven, Holiness to the Lord (v. 36, 37),
or The holiness of Jehovah. Aaron must hereby be reminded that God is
holy, and that his priests must be holy. Holiness becomes his house and
household. The high priest must be sequestered from all pollution, and
consecrated to God and to his service and honour, and so must all his
ministrations be. All that attend in God's house must have Holiness to
the Lord engraven upon their foreheads, that is, they must be holy,
devoted to the Lord, and designing his glory in all they do. This must
appear in their forehead, in an open profession of their relation to
God, as those that are not ashamed to own it, and in a conversation in
the world answerable to it. It must likewise be engraven like the
engravings of a signet, so deep, so durable, not painted to be washed
off, but sincere and lasting; such must our holiness to the Lord be.
Aaron must have this upon his forehead, that he may bear the iniquity
of the holy things (v. 38), and that they may be accepted before the
Lord. Herein he was a type of Christ, the great Mediator between God
and man, through whom it is that we have to do with God. (1.) Through
him what is amiss in our services is pardoned. The divine law is
strict; in many things we come short of our duty, so that we cannot but
be conscious to ourselves of much iniquity cleaving even to our holy
things; when we would do good evil is present; even this would be our
ruin if God should enter into judgment with us. But Christ, our high
priest, bears this iniquity, bears it for us so as to bear it from us,
and through him it is forgiven to us and not laid to our charge. (2.)
Through him what is good is accepted; our persons, our performances,
are pleasing to God upon the account of Christ's intercession, and not
otherwise, 1 Pet. ii. 5. His being holiness to the Lord recommends all
those to the divine favour that are interested in his righteousness,
and clothed with his Spirit; and therefore he has said it was for our
sakes that he sanctified himself, John xvii. 19. Having such a high
priest, we come boldly to the throne of grace, Heb. iv. 14-16. 3. The
rest of the garments are but named (v. 39), because there was nothing
extraordinary in them. The embroidered coat of fine linen was the
innermost of the priestly garments; it reached to the feet, and the
sleeves to the wrists, and was bound to the body with a girdle or sash
of needle-work. The mitre, or diadem, was of linen, such as kings
anciently wore in the east, typifying the kingly office of Christ. He
is a priest upon a throne (Zech. vi. 13), a priest with a crown. These
two God has joined, and we must not think to separate them.
The Priests' Attire. (b. c. 1491.)
40 And for Aaron's sons thou shalt make coats, and thou shalt make for
them girdles, and bonnets shalt thou make for them, for glory and for
beauty. 41 And thou shalt put them upon Aaron thy brother, and his
sons with him; and shalt anoint them, and consecrate them, and sanctify
them, that they may minister unto me in the priest's office. 42 And
thou shalt make them linen breeches to cover their nakedness; from the
loins even unto the thighs they shall reach: 43 And they shall be
upon Aaron, and upon his sons, when they come in unto the tabernacle of
the congregation, or when they come near unto the altar to minister in
the holy place; that they bear not iniquity, and die: it shall be a
statute for ever unto him and his seed after him.
We have here, 1. Particular orders about the vestments of the inferior
priests. They were to have coats, and girdles, and bonnets, of the same
materials with those of the high priest; but there was a difference in
shape between their bonnets and his mitre. Theirs, as his, were to be
for glory and beauty (v. 40), that they might look great in their
ministration: yet all this glory was nothing compared with the glory of
grace, this beauty nothing to the beauty of holiness, of which these
holy garments were typical. They are particularly ordered, in their
ministration, to wear linen breeches, v. 42. This teaches us modesty
and decency of garb and gesture at all times, especially in public
worship, in which a veil is becoming, 1 Cor. xi. 5, 6, 10. It also
intimates what need our souls have of a covering, when we come before
God, that the shame of their nakedness may not appear. 2. A general
rule concerning the garments both of the high priest and of the
inferior priests, that they were to be put upon them, at first, when
they were consecrated, in token of their being invested in the office
(v. 41), and then they were to wear them in all their ministrations,
but not at other times (v. 43), and this at their peril, lest they bear
iniquity and die. Those who are guilty of omissions in duty, as well as
omissions of duty, shall bear their iniquity. If the priests perform
the instituted service, and do not do it in the appointed garments, it
is (say the Jewish doctors) as if a stranger did it, and the stranger
that comes nigh shall be put to death. Nor will God connive at the
presumptions and irreverences even of those whom he causes to draw most
near to him; if Aaron himself put a slight upon the divine institution,
he shall bear iniquity, and die. To us these garments typify, (1.) The
righteousness of Christ; if we appear not before God in this, we shall
bear iniquity and die. What have we to do at the wedding-feast without
a wedding-garment, or at God's altar without the array of his priests?
Matt. xxii. 12, 13. (2.) The armour of God prescribed Eph. vi. 13. If
we venture without that armour, our spiritual enemies will be the death
of our souls, and we shall bear the iniquity, our blood will be upon
our own heads. Blessed is he therefore that watcheth, and keepeth his
garments, Rev. xvi. 15. 3. This is said to be a statute for ever, that
is, it is to continue as long as the priesthood continues. But it is to
have its perpetuity in the substance of which these things were the
shadows.
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E X O D U S
CHAP. XXIX.
Particular orders are given in this chapter, I. Concerning the
consecration of the priests, and the sanctification of the altar, ver.
1-37. II. Concerning the daily sacrifice, ver. 38-41. To which gracious
promises are annexed that God would own and bless them in all their
services, ver. 42, &c.
The Consecration of the Priests. (b. c. 1491.)
1 And this is the thing that thou shalt do unto them to hallow them, to
minister unto me in the priest's office: Take one young bullock, and
two rams without blemish, 2 And unleavened bread, and cakes
unleavened tempered with oil, and wafers unleavened anointed with oil:
of wheaten flour shalt thou make them. 3 And thou shalt put them into
one basket, and bring them in the basket, with the bullock and the two
rams. 4 And Aaron and his sons thou shalt bring unto the door of the
tabernacle of the congregation, and shalt wash them with water. 5 And
thou shalt take the garments, and put upon Aaron the coat, and the robe
of the ephod, and the ephod, and the breastplate, and gird him with the
curious girdle of the ephod: 6 And thou shalt put the mitre upon his
head, and put the holy crown upon the mitre. 7 Then shalt thou take
the anointing oil, and pour it upon his head, and anoint him. 8 And
thou shalt bring his sons, and put coats upon them. 9 And thou shalt
gird them with girdles, Aaron and his sons, and put the bonnets on
them: and the priest's office shall be theirs for a perpetual statute:
and thou shalt consecrate Aaron and his sons. 10 And thou shalt cause
a bullock to be brought before the tabernacle of the congregation: and
Aaron and his sons shall put their hands upon the head of the bullock.
11 And thou shalt kill the bullock before the Lord, by the door of
the tabernacle of the congregation. 12 And thou shalt take of the
blood of the bullock, and put it upon the horns of the altar with thy
finger, and pour all the blood beside the bottom of the altar. 13 And
thou shalt take all the fat that covereth the inwards, and the caul
that is above the liver, and the two kidneys, and the fat that is upon
them, and burn them upon the altar. 14 But the flesh of the bullock,
and his skin, and his dung, shalt thou burn with fire without the camp:
it is a sin offering. 15 Thou shalt also take one ram; and Aaron and
his sons shall put their hands upon the head of the ram. 16 And thou
shalt slay the ram, and thou shalt take his blood, and sprinkle it
round about upon the altar. 17 And thou shalt cut the ram in pieces,
and wash the inwards of him, and his legs, and put them unto his
pieces, and unto his head. 18 And thou shalt burn the whole ram upon
the altar: it is a burnt offering unto the Lord: it is a sweet savour,
an offering made by fire unto the Lord. 19 And thou shalt take the
other ram; and Aaron and his sons shall put their hands upon the head
of the ram. 20 Then shalt thou kill the ram, and take of his blood,
and put it upon the tip of the right ear of Aaron, and upon the tip of
the right ear of his sons, and upon the thumb of their right hand, and
upon the great toe of their right foot, and sprinkle the blood upon the
altar round about. 21 And thou shalt take of the blood that is upon
the altar, and of the anointing oil, and sprinkle it upon Aaron, and
upon his garments, and upon his sons, and upon the garments of his sons
with him: and he shall be hallowed, and his garments, and his sons, and
his sons' garments with him. 22 Also thou shalt take of the ram the
fat and the rump, and the fat that covereth the inwards, and the caul
above the liver, and the two kidneys, and the fat that is upon them,
and the right shoulder; for it is a ram of consecration: 23 And one
loaf of bread, and one cake of oiled bread, and one wafer out of the
basket of the unleavened bread that is before the Lord: 24 And thou
shalt put all in the hands of Aaron, and in the hands of his sons; and
shalt wave them for a wave offering before the Lord. 25 And thou
shalt receive them of their hands, and burn them upon the altar for a
burnt offering, for a sweet savour before the Lord: it is an offering
made by fire unto the Lord. 26 And thou shalt take the breast of the
ram of Aaron's consecration, and wave it for a wave offering before the
Lord: and it shall be thy part. 27 And thou shalt sanctify the breast
of the wave offering, and the shoulder of the heave offering, which is
waved, and which is heaved up, of the ram of the consecration, even of
that which is for Aaron, and of that which is for his sons: 28 And it
shall be Aaron's and his sons' by a statute for ever from the children
of Israel: for it is an heave offering: and it shall be an heave
offering from the children of Israel of the sacrifice of their peace
offerings, even their heave offering unto the Lord. 29 And the holy
garments of Aaron shall be his sons' after him, to be anointed therein,
and to be consecrated in them. 30 And that son that is priest in his
stead shall put them on seven days, when he cometh into the tabernacle
of the congregation to minister in the holy place. 31 And thou shalt
take the ram of the consecration, and seethe his flesh in the holy
place. 32 And Aaron and his sons shall eat the flesh of the ram, and
the bread that is in the basket, by the door of the tabernacle of the
congregation. 33 And they shall eat those things wherewith the
atonement was made, to consecrate and to sanctify them: but a stranger
shall not eat thereof, because they are holy. 34 And if ought of the
flesh of the consecrations, or of the bread, remain unto the morning,
then thou shalt burn the remainder with fire: it shall not be eaten,
because it is holy. 35 And thus shalt thou do unto Aaron, and to his
sons, according to all things which I have commanded thee: seven days
shalt thou consecrate them. 36 And thou shalt offer every day a
bullock for a sin offering for atonement: and thou shalt cleanse the
altar, when thou hast made an atonement for it, and thou shalt anoint
it, to sanctify it. 37 Seven days thou shalt make an atonement for
the altar, and sanctify it; and it shall be an altar most holy:
whatsoever toucheth the altar shall be holy.
Here is, I. The law concerning the consecration of Aaron and his sons
to the priest's office, which was to be done with a great deal of
ceremony and solemnity, that they themselves might be duly affected
with the greatness of the work to which they were called, and that the
people also might learn to magnify the office and none might dare to
invade it.
1. The ceremonies wherewith it was to be done were very fully and
particularly appointed, because nothing of this kind had been done
before, and because it was to be a statute for ever that the high
priest should be thus inaugurated. Now,
(1.) The work to be done was the consecrating of the persons whom God
had chosen to be priests, by which they devoted and gave up themselves
to the service of God and God declared his acceptance of them; and the
people were made to know that they glorified not themselves to be made
priests, but were called of God, Heb. v. 4, 5. They were thus
distinguished from common men, sequestered from common services, and
set apart for God and an immediate attendance on him. Note, All that
are to be employed for God are to be sanctified to him. The person must
first be accepted, and then the performance. The Hebrew phrase for
consecrating is filling the hand (v. 9): Thou shalt fill the hand of
Aaron and his sons, and the ram of consecration is the ram of fillings,
v. 22, 26. The consecrating of them was the perfecting of them; Christ
is said to be perfect or consecrated for evermore, Heb. vii. 28.
Probably the phrase here is borrowed from the putting of the sacrifice
into their hand, to be waved before the Lord, v. 24. But it intimates,
[1.] That ministers have their hands full; they have no time to trifle,
so great, so copious, so constant is their work. [2.] That they must
have their hands filled. Of necessity they must have something to
offer, and they cannot find it in themselves, it must be given them
from above. They cannot fill the people's hearts unless God fill their
hands; to him therefore they must go, and receive from his fulness.
(2.) The person to do it was Moses, by God's appointment. Though he was
ordained for men, yet the people were not to consecrate him; Moses the
servant of the Lord, and his agent herein, must do it. By God's special
appointment he now did the priest's work, and therefore that which was
the priest's part of the sacrifice was here ordered to be his, v. 26.
(3.) The place was at the door of the tabernacle of meeting, v. 4. God
was pleased to dwell in the tabernacle, the people attending in the
courts, so that the door between the court and the tabernacle was the
fittest place for those to be consecrated in who were to mediate
between God and man, and to stand between both, and lay their hands (as
it were) upon both. They were consecrated at the door, for they were to
be door-keepers.
(4.) It was done with many ceremonies.
[1.] They were to be washed (v. 4), signifying that those must be clean
who bear the vessels of the Lord, Isa. lii. 11. Those that would
perfect holiness must cleanse themselves from all filthiness of flesh
and spirit, 2 Cor. vii. 1; Isa. i. 16-18. They were now washed all
over; but afterwards, when they went in to minister, they washed only
their hands and feet (ch. xxx. 19); for he that is washed needs no
more, John xiii. 10.
[2.] They were to be clothed with the holy garments (v. 5, 6, 8, 9), to
signify that it was not sufficient for them to put away the pollutions
of sin, but they must put on the graces of the Spirit, be clothed with
righteousness, Ps. cxxxii. 9. They must be girded, as men prepared and
strengthened for their work; and they must be robed and crowned, as men
that counted their work and office their true honour.
[3.] The high priest was to be anointed with the holy anointing oil (v.
7), that the church might be filled and delighted with the sweet savour
of his administrations (for ointment and perfume rejoice the heart),
and in token of the pouring out of the Spirit upon him, to qualify him
for his work. Brotherly love is compared to this oil with which Aaron
was anointed, Ps. cxxxiii. 2. The inferior priests are said to be
anointed (ch. xxx. 30), not on their heads, as the high priest (Lev.
xxi. 10), the oil was only mingled with the blood that was sprinkled
upon their garments.
[4.] Sacrifices were to be offered for them. The covenant of
priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, v.
10-14. The law made those priests that had infirmity, and therefore
they must first offer for their own sin, before they could make
atonement for the people, Heb. vii. 27, 28. They were to put their hand
on the head of their sacrifice (v. 10), confessing that they deserved
to die for their own sin, and desiring that the killing of the beast
might expiate their guilt, and be accepted as a vicarious satisfaction.
It was used as other sin-offerings were; only, whereas the flesh of
other sin-offerings was eaten by the priests (Lev. x. 18), in token of
the priest's taking away the sin of the people, this was appointed to
be all burnt without the camp (v. 14), to signify the imperfection of
the legal dispensation (as the learned bishop Patrick notes); for the
sins of the priests themselves could not be taken away by those
sacrifices, but they must expect a better high priest and a better
sacrifice.
Secondly, There must be a burnt-offering, a ram wholly burnt, to the
honour of God, in token of the dedication of themselves wholly to God
and to his service, as living sacrifices, kindled with the fire and
ascending in the flame of holy love, v. 15-18. The sin-offering must
first be offered and then the burnt-offering; for, till guilt be
removed, no acceptable service can be performed, Isa. vi. 7.
Thirdly, There must be a peace-offering; it is called the ram of
consecration, because there was more in this peculiar to the occasion
than in the other two. In the burnt-offering God had the glory of their
priesthood, in this they had the comfort of it; and, in token of a
mutual covenant between God and them, 1. The blood of the sacrifice was
divided between God and them (v. 20, 21); part of the blood was
sprinkled upon the altar round about, and part put upon them, upon
their bodies (v. 20), and upon their garments, v. 21. Thus the benefit
of the expiation made by the sacrifice was applied and assured to them,
and their whole selves from head to foot sanctified to the service of
God. The blood was put upon the extreme parts of the body, to signify
that it was all, as it were, enclosed and taken in for God, the tip of
the ear and the great toe not excepted. We reckon that the blood and
oil sprinkled upon garments spot and stain them; yet the holy oil, and
the blood of the sacrifice, sprinkled upon their garments, must be
looked upon as the greatest adorning imaginable to them, for they
signified the blood of Christ, and the graces of the Spirit, which
constitute and complete the beauty of holiness, and recommend us to
God; we read of robes made white with the blood of the Lamb. 2. The
flesh of the sacrifice, with the meat-offering annexed to it, was
likewise divided between God and them, that (to speak with reverence)
God and they might feast together, in token of friendship and
fellowship. (1.) Part of it was to be first waved before the Lord, and
then burnt upon the altar; part of the flesh (v. 22), part of the
bread, for bread and flesh must go together (v. 23); these were first
put into the hands of Aaron to be waved to and fro, in token of their
being offered to God (who, though unseen, yet compasses us round on
every side), and then they were to be burnt upon the altar (v. 24, 25),
for the altar was to devour God's part of the sacrifice. Thus God
admitted Aaron and his sons to be his servants, and wait at his table,
taking the mat of his altar from their hands. Here, in a parenthesis,
as it were, comes in the law concerning the priests' part of the
peace-offerings afterwards, the breast and shoulder, which were now
divided; Moses had the breast, and the shoulder was burnt on the altar
with God's part, v. 26-28. (2.) The other part, both of the flesh of
the ram and of the bread, Aaron and his sons were to eat at the door of
the tabernacle (v. 31-33), to signify that he called them not only
servants but friends, John xv. 15. He supped with them, and they with
him. Their eating of the things wherewith the atonement was made
signified their receiving the atonement, as the expression is (Rom. v.
11), their thankful acceptance of the benefit of it, and their joyful
communion with God thereupon, which was the true intent and meaning of
a feast upon a sacrifice. If any of it was left, it must be burnt, that
it might not be in any danger of putrefying, and to show that it was an
extraordinary peace-offering.
2. The time that was to be spent in this consecration: Seven days shalt
thou consecrate them, v. 35. Though all the ceremonies were performed
on the first day, yet, (1.) They were not to look upon their
consecration as completed till the seven days' end, which put a
solemnity upon their admission, and a distance between this and their
former state, and obliged them to enter upon their work with a pause,
giving them time to consider the weight and seriousness of it. This was
to be observed in after-ages, v. 30. He that was to succeed Aaron in
the high-priesthood must put on the holy garments seven days together,
in token of a deliberate and gradual advance into his office, and that
one sabbath might pass over him in his consecration. (2.) Every day of
the seven, in this first consecration, a bullock was to be offered for
a sin-offering (v. 36), which was to intimate to them, [1.] That it was
of very great concern to them to get their sins pardoned, and that
though atonement was made, and they had the comfort of it, yet they
must still keep up a penitent sense of sin and often repeat the
confession of it. [2.] That those sacrifices which were thus offered
day by day to make atonement could not make the comers thereunto
perfect, for then they would have ceased to be offered, as the apostle
argues, Heb. x. 1, 2. They must therefore expect the bringing in of a
better hope.
3. This consecration of the priests was a shadow of good things to
come. (1.) Our Lord Jesus is the great high-priest of our profession,
called of God to be so, consecrated for evermore, anointed with the
Spirit above his fellows (whence he is called Messiah, the Christ),
clothed with the holy garments, even with glory and beauty, sanctified
by his own blood, not that of bullocks and rams (Heb. ix. 12), made
perfect, or consecrated, through sufferings, Heb. ii. 10. Thus in him
this was a perpetual statute, v. 9. (2.) All believers are spiritual
priests, to offer spiritual sacrifices (1 Pet. ii. 5), washed in the
blood of Christ, and so made to our God priests, Rev. i. 5, 6. They
also are clothed with the beauty of holiness, and have received the
anointing, 1 John ii. 27. Their hands are filled with work, to which
they must continually attend; and it is through Christ, the great
sacrifice, that they are dedicated to this service. His blood sprinkled
upon the conscience purges it from dead works, that they may, as
priests, serve the living God. The Spirit of God (as Ainsworth notes)
is called the finger of God (Luke xi. 20, compared with Matt. xii. 28),
and by him the merit of Christ is effectually applied to our souls, as
here Moses with his finger was to put the blood upon Aaron. It is
likewise intimated that gospel ministers are to be solemnly set apart
to the work of the ministry with great deliberation and seriousness
both in the ordainers and in the ordained, as those that are to be
employed in a great work and entrusted with a great charge.
II. The consecration of the altar, which seems to have been coincident
with that of the priests, and the sin-offerings which were offered
every day for seven days together had reference to the altar as well as
the priests, v. 36, 37. An atonement was made for the altar. Though
that was not a subject capable of sin, nor, having never yet been used,
could it be said to be polluted with the sins of the people, yet, since
the fall, there can be no sanctification to God but there must first be
an atonement for sin, which renders us both unworthy and unfit to be
employed for God. The altar was also sanctified, not only set apart
itself to a sacred use, but made so holy as to sanctify the gifts that
were offered upon it, Matt. xxiii. 19. Christ is our altar; for our
sakes he sanctified himself, that we and our performances might be
sanctified and recommended to God, John xvii. 19.
38 Now this is that which thou shalt offer upon the altar; two lambs of
the first year day by day continually. 39 The one lamb thou shalt
offer in the morning; and the other lamb thou shalt offer at even: 40
And with the one lamb a tenth deal of flour mingled with the fourth
part of an hin of beaten oil; and the fourth part of an hin of wine for
a drink offering. 41 And the other lamb thou shalt offer at even, and
shalt do thereto according to the meat offering of the morning, and
according to the drink offering thereof, for a sweet savour, an
offering made by fire unto the Lord. 42 This shall be a continual
burnt offering throughout your generations at the door of the
tabernacle of the congregation before the Lord: where I will meet you,
to speak there unto thee. 43 And there I will meet with the children
of Israel, and the tabernacle shall be sanctified by my glory. 44 And
I will sanctify the tabernacle of the congregation, and the altar: I
will sanctify also both Aaron and his sons, to minister to me in the
priest's office. 45 And I will dwell among the children of Israel,
and will be their God. 46 And they shall know that I am the Lord
their God, that brought them forth out of the land of Egypt, that I may
dwell among them: I am the Lord their God.
In this paragraph we have,
I. The daily service appointed. A lamb was to be offered upon the altar
every morning, and a lamb every evening, each with a meat-offering,
both made by fire, as a continual burnt-offering throughout their
generations, v. 38-41. Whether there were any other sacrifices to be
offered or not, these were sure to be offered, at the public charge,
for the benefit and comfort of all Israel, to make atonement for their
daily sins, and to be an acknowledgement to God of their daily mercies.
This was that which the duty of every day required. The taking away of
this daily sacrifice by Antiochus, for so many evenings and mornings,
was that great calamity of the church which was foretold, Dan. viii.
11. Note, 1. This typified the continual intercession which Christ ever
lives to make, in virtue of his satisfaction, for the continual
sanctification of his church: though he offered himself once for all,
yet that one offering thus becomes a continual offering. 2. This
teaches us to offer up to God the spiritual sacrifices of prayer and
praise every day, morning and evening, in humble acknowledgement of our
dependence upon him and our obligations to him. Our daily devotions
must be looked upon as the most needful of our daily works and the most
pleasant of our daily comforts. Whatever business we have, this must
never be omitted, either morning or evening; prayer-time must be kept
up as duly as meat-time. The daily sacrifices were as the daily meals
in God's house, and therefore they were always attended with bread and
wine. Those starve their own souls that keep not up a constant
attendance on the throne of grace.
II. Great and precious promises made of God's favour to Israel, and the
tokens of his special presence with them, while they thus kept up his
institutions among them. He speaks as one well pleased with the
appointment of the daily sacrifice; for, before he proceeds to the
other appointments that follow, he interposes these promises. It is
constancy in religion that brings in the comfort of it. He promises, 1.
That he would keep up communion with them; that he would not only meet
Moses, and speak to him, but that he would meet the children of Israel,
(v. 43), to accept the daily sacrifices offered up on their behalf.
Note, God will not fail to give those the meeting who diligently and
conscientiously attend upon him in the ordinances of his own
appointment. 2. That he would own his own institutions, the tabernacle,
the altar, the priesthood (v. 43, 44); he would take possession of that
which was consecrated to him. Note, What is sanctified to the glory of
God shall be sanctified by his glory. If we do our part, God will do
his, and will mark and fit that for himself which is in sincerity given
up to him. 3. That he would reside among them as God in covenant with
them, and would give them sure and comfortable tokens of his peculiar
favour to them, and his special presence with them (v. 45, 46): I will
dwell among the children of Israel. Note, Where God sets up the
tabernacle of his ordinances he will himself dwell. Lo, I am with you
always, Matt. xxviii. 20. Those that abide in God's house shall have
God to abide with them. I will be their God, and they shall know that I
am so. Note, Those are truly happy that have a covenant-interest in God
as theirs and the comfortable evidence of that interest. If we have
this, we have enough, and need no more to make us happy.
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E X O D U S
CHAP. XXX.
Moses is, in this chapter, further instructed, I. Concerning the altar
of incense, ver. 1-10. II. Concerning the ransom-money which the
Israelites were to pay, when they were numbered, ver. 11-16. III.
Concerning the laver of brass, which was set for the priests to wash
in, ver. 17-21. IV. Concerning the making up of the anointing oil, and
the use of it, ver. 22-33. V. Concerning the incense and perfume which
were to be burned on the golden altar, ver. 34, &c.
The Tabernacles and Its Furniture. (b. c. 1491.)
1 And thou shalt make an altar to burn incense upon: of shittim wood
shalt thou make it. 2 A cubit shall be the length thereof, and a
cubit the breadth thereof; foursquare shall it be: and two cubits shall
be the height thereof: the horns thereof shall be of the same. 3 And
thou shalt overlay it with pure gold, the top thereof, and the sides
thereof round about, and the horns thereof; and thou shalt make unto it
a crown of gold round about. 4 And two golden rings shalt thou make
to it under the crown of it, by the two corners thereof, upon the two
sides of it shalt thou make it; and they shall be for places for the
staves to bear it withal. 5 And thou shalt make the staves of shittim
wood, and overlay them with gold. 6 And thou shalt put it before the
vail that is by the ark of the testimony, before the mercy seat that is
over the testimony, where I will meet with thee. 7 And Aaron shall
burn thereon sweet incense every morning: when he dresseth the lamps,
he shall burn incense upon it. 8 And when Aaron lighteth the lamps at
even, he shall burn incense upon it, a perpetual incense before the
Lord throughout your generations. 9 Ye shall offer no strange incense
thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour
drink offering thereon. 10 And Aaron shall make an atonement upon the
horns of it once in a year with the blood of the sin offering of
atonements: once in the year shall he make atonement upon it throughout
your generations: it is most holy unto the Lord.
I. The orders given concerning the altar of incense are, 1. That it was
to be made of wood, and covered with gold, pure gold, about a yard high
and half a yard square, with horns at the corners, a golden cornice
round it, with rings and staves of gold, for the convenience of
carrying it, v. 1-5. It does not appear that there was any grate to
this altar for the ashes to fall into, that they might be taken away;
but, when they burnt incense, a golden censer was brought with coals in
it, and placed upon the altar, and in that censer the incense was
burnt, and with it all the coals were taken away, so that no coals nor
ashes fell upon the altar. The measure of the altar of incense in
Ezekiel's temple is double to what it is here (Ezek. xli. 22), and it
is there called an altar of wood, and there is no mention of gold, to
signify that the incense, in gospel times, should be spiritual, the
worship plain, and the service of God enlarged, for in every place
incense should be offered, Mal. i. 11. 2. That it was to be placed
before the veil, on the outside of that partition, but before the
mercy-seat, which was within the veil, v. 6. For though he that
ministered at the altar could not see the mercy-seat, the veil
interposing, yet he must look towards it, and direct his incense that
way, to teach us that though we cannot with our bodily eyes see the
throne of grace, that blessed mercy-seat (for it is such a throne of
glory that God, in compassion to us, holds back the face of it, and
spreads a cloud upon it), yet we must in prayer by faith set ourselves
before it, direct our prayer, and look up. 3. That Aaron was to burn
sweet incense upon this altar, every morning and every evening, about
half a pound at a time, which was intended, not only to take away the
ill smell of the flesh that was burnt daily on the brazen altar, but
for the honour of God, and to show the acceptableness of his people's
services to him, and the pleasure which they should take in ministering
to him, v. 7, 8. As by the offerings on the brazen altar satisfaction
was made for what had been done displeasing to God, so, by the offering
on this, what they did well was, as it were, recommended to the divine
acceptance; for our two great concerns with God are to be acquitted
from guilt and accepted as righteous in his sight. 4. That nothing was
to be offered upon it but incense, nor any incense but that which was
appointed, v. 9. God will have his own service done according to his
own appointment, and not otherwise. 5. That this altar should be
purified with the blood of the sin-offering put upon the horns of it,
every year, upon the day of atonement, v. 10. See Lev. xvi. 18, 19. The
high priest was to take this in his way, as he came out from the holy
of holies. This was to intimate to them that the sins of the priests
who ministered at this altar, and of the people for whom they
ministered, put a ceremonial impurity upon it, from which it must be
cleansed by the blood of atonement.
II. This incense-altar typified, 1. The mediation of Christ. The brazen
altar in the court was a type of Christ dying on earth; the golden
altar in the sanctuary was a type of Christ interceding in heaven, in
virtue of his satisfaction. This altar was before the mercy-seat; for
Christ always appears in the presence of God for us; he is our advocate
with the father (1 John ii. 1), and his intercession is unto God of a
sweet-smelling savour. This altar had a crown fixed to it; for Christ
intercedes as king. Father, I will, John xvii. 24. 2. The devotions of
the saints, whose prayers are said to be set forth before God as
incense, Ps. cxli. 2. As the smoke of the incense ascended, so much our
desires towards God rise in prayer, being kindled with the fire of holy
love and other pious affections. When the priest was burning incense
the people were praying (Luke i. 10), to signify that prayer is the
true incense. This incense was offered daily, it was a perpetual
incense (v. 8); for we must pray always, that is, we must keep up
stated times for prayer every day, morning and evening, at least, and
never omit it, but thus pray without ceasing. The lamps were dressed or
lighted at the same time that the incense was burnt, to teach us that
the reading of the scriptures (which are our light and lamp) is a part
of our daily work, and should ordinarily accompany our prayers and
praises. When we speak to God we must hear what God says to us, and
thus the communion is complete. The devotions of sanctified souls are
well-pleasing to God, of a sweet-smelling savour; the prayers of saints
are compared to sweet odours (Rev. v. 8), but it is the incense which
Christ adds to them that makes them acceptable (Rev. viii. 3), and his
blood that atones for the guilt which cleaves to our best services.
And, if the heart and life be not holy, even incense is an abomination
(Isa. i. 13), and he that offers it is as if he blessed an idol, Isa.
lxvi. 3.
11 And the Lord spake unto Moses, saying, 12 When thou takest the sum
of the children of Israel after their number, then shall they give
every man a ransom for his soul unto the Lord, when thou numberest
them; that there be no plague among them, when thou numberest them.
13 This they shall give, every one that passeth among them that are
numbered, half a shekel after the shekel of the sanctuary: (a shekel is
twenty gerahs:) an half shekel shall be the offering of the Lord. 14
Every one that passeth among them that are numbered, from twenty years
old and above, shall give an offering unto the Lord. 15 The rich
shall not give more, and the poor shall not give less than half a
shekel, when they give an offering unto the Lord, to make an atonement
for your souls. 16 And thou shalt take the atonement money of the
children of Israel, and shalt appoint it for the service of the
tabernacle of the congregation; that it may be a memorial unto the
children of Israel before the Lord, to make an atonement for your
souls.
Some observe that the repetition of those words, The Lord spoke unto
Moses, here and afterwards (v. 17, 22, 34), intimates that God did not
deliver these precepts to Moses in the mount, in a continued discourse,
but with many intermissions, giving him time either to write what was
said to him or at least to charge his memory with it. Christ gave
instructions to his disciples as they were able to hear them. Moses is
here ordered to levy money upon the people by way of poll, so much a
head, for the service of the tabernacle. This he must do when he
numbered the people. Some think that it refers only to the first
numbering of them, now when the tabernacle was set up; and that this
tax was to make up what was deficient in the voluntary contributions
for the finishing of the work, or rather for the beginning of the
service in the tabernacle. Others think that it was afterwards repeated
upon any emergency and always when the people were numbered, and that
David offended in not demanding it when he numbered the people. But
many of the Jewish writers, and others from them, are of opinion that
it was to be an annual tribute, only it was begun when Moses first
numbered the people. This was that tribute-money which Christ paid, for
fear of offending his adversaries (Matt. xvii. 27), when yet he showed
good reason why he should have been excused. Men were appointed in
every city to receive this payment yearly. Now, 1. The tribute to be
paid was half a shekel, about fifteen pence of our money. The rich were
not to give more, nor the poor less (v. 15), to intimate that the souls
of the rich and poor are alike precious, and that God is no respecter
of persons, Acts x. 34; Job xxxiv. 19. In other offerings men were to
give according to their ability; but this, which was the ransom of the
soul, must be alike for all; for the rich have as much need of Christ
as the poor, and the poor are as welcome to him as the rich. They both
alike contributed to the maintenance of the temple-service, because
both were to have a like interest in it and benefit by it. In Christ
and his ordinances rich and poor meet together; the Lord is the Maker,
the Lord Christ is the Redeemer of them both, Prov. xxii. 2. The Jews
say, "If a man refused to pay this tribute, he was not comprehended in
the expiation." 2. this tribute was to be paid as a ransom of the soul,
that there might be no plague among them. Hereby they acknowledged that
they received their lives from God, that they had forfeited their lives
to him, and that they depended upon his power and patience for the
continuance of them; and thus they did homage to the God of their
lives, and deprecated those plagues which their sins had deserved. 3.
This money that was raised was to be employed in the service of the
tabernacle (v. 16); with it they bought sacrifices, flour, incense,
wine, oil, fuel, salt, priests' garments, and all other things which
the whole congregation was interested in. Note, Those that have the
benefit of God's tabernacle among them must be willing to defray the
expenses of it, and not grudge the necessary charges of God's public
worship. Thus we must honour the Lord with our substance, and reckon
that best laid out which is laid out in the service of God. Money
indeed cannot make an atonement for the soul, but it may be used for
the honour of him who has made the atonement, and for the maintenance
of the gospel by which the atonement is applied.
17 And the Lord spake unto Moses, saying, 18 Thou shalt also make a
laver of brass, and his foot also of brass, to wash withal: and thou
shalt put it between the tabernacle of the congregation and the altar,
and thou shalt put water therein. 19 For Aaron and his sons shall
wash their hands and their feet thereat: 20 When they go into the
tabernacle of the congregation, they shall wash with water, that they
die not; or when they come near to the altar to minister, to burn
offering made by fire unto the Lord: 21 So they shall wash their
hands and their feet, that they die not: and it shall be a statute for
ever to them, even to him and to his seed throughout their generations.
Orders are here given, 1. For the making of a laver, or font, of brass,
a large vessel, that would contain a good quantity of water, which was
to be set near the door of the tabernacle, v. 18. The foot of brass, it
is supposed, was so contrived as to receive the water, which was let
into it out of the laver by spouts or cocks. They then had a laver for
the priests only to wash in, but to us now there is a fountain open for
Judah and Jerusalem to wash in (Zech. xiii. 1), an inexhaustible
fountain of living water, so that it is our own fault if we remain in
our pollution. 2. For the using of this laver. Aaron and his sons must
wash their hands and feet at this laver every time they went in to
minister, every morning, at least, v. 19-21. For this purpose clean
water was put into the laver fresh every day. Though they washed
themselves ever so clean at their own houses, that would not serve;
they must wash at the laver, because that was appointed for washing, 2
Kings v. 12-14. This was designed, (1.) To teach them purity in all
their ministrations, and to possess them with a reverence of God's
holiness and a dread of the pollutions of sin. They must not only wash
and be made clean when they were first consecrated, but they must wash
and be kept clean whenever they went in to minister. He only shall
stand in God's holy place that has clean hands and a pure heart, Ps.
xxiv. 3, 4. And, (2.) It was to teach us, who are daily to attend upon
God, daily to renew our repentance for sin and our believing
application of the blood of Christ to our souls for remission; for in
many things we daily offend and contract pollution, John xiii. 8, 10;
Jam. iii. 2. This is the preparation we are to make for solemn
ordinances. Cleanse your hands and purify your hearts, and then draw
nigh to God, Jam. iv. 8. To this law David alludes in Ps. xxvi. 6, I
will wash my hands in innocency, so will I compass thine altar, O Lord.
22 Moreover the Lord spake unto Moses, saying, 23 Take thou also unto
thee principal spices, of pure myrrh five hundred shekels, and of sweet
cinnamon half so much, even two hundred and fifty shekels, and of sweet
calamus two hundred and fifty shekels, 24 And of cassia five hundred
shekels, after the shekel of the sanctuary, and of oil olive an hin:
25 And thou shalt make it an oil of holy ointment, an ointment compound
after the art of the apothecary: it shall be an holy anointing oil.
26 And thou shalt anoint the tabernacle of the congregation therewith,
and the ark of the testimony, 27 And the table and all his vessels,
and the candlestick and his vessels, and the altar of incense, 28 And
the altar of burnt offering with all his vessels, and the laver and his
foot. 29 And thou shalt sanctify them, that they may be most holy:
whatsoever toucheth them shall be holy. 30 And thou shalt anoint
Aaron and his sons, and consecrate them, that they may minister unto me
in the priest's office. 31 And thou shalt speak unto the children of
Israel, saying, This shall be an holy anointing oil unto me throughout
your generations. 32 Upon man's flesh shall it not be poured, neither
shall ye make any other like it, after the composition of it: it is
holy, and it shall be holy unto you. 33 Whosoever compoundeth any
like it, or whosoever putteth any of it upon a stranger, shall even be
cut off from his people. 34 And the Lord said unto Moses, Take unto
thee sweet spices, stacte, and onycha, and galbanum; these sweet spices
with pure frankincense: of each shall there be a like weight: 35 And
thou shalt make it a perfume, a confection after the art of the
apothecary, tempered together, pure and holy: 36 And thou shalt beat
some of it very small, and put of it before the testimony in the
tabernacle of the congregation, where I will meet with thee: it shall
be unto you most holy. 37 And as for the perfume which thou shalt
make, ye shall not make to yourselves according to the composition
thereof: it shall be unto thee holy for the Lord. 38 Whosoever shall
make like unto that, to smell thereto, shall even be cut off from his
people.
Directions are here given for the composition of the holy anointing oil
and the incense that were to be used in the service of the tabernacle;
with these God was to be honoured, and therefore he would appoint the
making of them; for nothing comes to God but what comes from him. 1.
The holy anointing oil is here ordered to be made up the ingredients,
and their quantities, are prescribed, v. 23-25. Interpreters are not
agreed concerning them; we are sure, in general, they were the best and
fittest for the purpose; they must needs be so when the divine wisdom
appointed them for the divine honour. It was to be compounded secundum
artem--after the art of the apothecary (v. 25); the spices, which were
in all nearly half a hundred weight, were to be infused in the oil,
which was to be about five or six quarts, and then strained out,
leaving an admirable sweet smell in the oil. With this oil God's tent
and all the furniture of it were to be anointed; it was to be used also
in the consecration of the priests, v. 26-30. It was to be continued
throughout their generations, v. 31. The tradition of the Jews is that
this very oil which was prepared by Moses himself lasted till near the
captivity. But bishop Patrick shows the great improbability of the
tradition, and supposes that it was repeated according to the
prescription here, for Solomon was anointed with it (2 Kings i. 39),
and some other of the kings; and all the high priests with such a
quantity of it that it ran down to the skirts of the garments; and we
read of the making up of this ointment (1 Chron. ix. 30): yet all agree
that in the second temple there was none of this holy oil, which he
supposes was owing to a notion they had that it was not lawful to make
it up, Providence overruling that want as a presage of the better
unction of the Holy Ghost in gospel times, the variety of whose gifts
was typified by these several sweet ingredients. To show the excellency
of holiness, there was that in the tabernacle which was in the highest
degree grateful both to the sight and to the smell. Christ's name is
said to be as ointment poured forth (Cant. i. 3), and the good name of
Christians better than precious ointment, Eccl. vii. 1. 2. The incense
which was burned upon the golden altar was prepared of sweet spices
likewise, though not so rare and rich as those of which the anointing
oil was compounded, v. 34, 35. This was prepared once a year (the Jews
say), a pound for each day of the year, and three pounds over for the
day of atonement. When it was used, it was to be beaten very small:
thus it pleased the Lord to bruise the Redeemer when he offered himself
for a sacrifice of a sweet-smelling savour. 3. Concerning both these
preparations the same law is here given (v. 32, 33, 37, 38), that the
like should not be made for any common use. Thus God would preserve in
the people's minds a reverence for his own institutions, and teach us
not to profane nor abuse any thing whereby God makes himself known, as
those did who invented to themselves (for their common entertainments)
instruments of music like David, Amos vi. 5. It is a great affront to
God to jest with sacred things, particularly to make sport with the
word and ordinances of God, or to treat them with lightness, Matt.
xxii. 5. That which is God's peculiar must not be used as a common
thing.
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E X O D U S
CHAP. XXXI.
God is here drawing towards a conclusion of what he had to say to Moses
upon the mount, where he had now been with him forty days and forty
nights; and yet no more is recorded of what was said to him in all that
time than what we have read in the six chapters foregoing. In this, I.
He appoints what workmen should be employed in the building and
furnishing of the tabernacle, ver. 1-11. II. He repeats the law of the
sabbath, and the religious observance of it, ver. 12-17. III. He
delivers to him the two tables of the testimony at parting, ver. 18.
Appointment of Bezaleel and Aholiab. (b. c. 1491.)
1 And the Lord spake unto Moses, saying, 2 See, I have called by name
Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And
I have filled him with the spirit of God, in wisdom, and in
understanding, and in knowledge, and in all manner of workmanship, 4
To devise cunning works, to work in gold, and in silver, and in brass,
5 And in cutting of stones, to set them, and in carving of timber, to
work in all manner of workmanship. 6 And I, behold, I have given with
him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the
hearts of all that are wise hearted I have put wisdom, that they may
make all that I have commanded thee; 7 The tabernacle of the
congregation, and the ark of the testimony, and the mercy seat that is
thereupon, and all the furniture of the tabernacle, 8 And the table
and his furniture, and the pure candlestick with all his furniture, and
the altar of incense, 9 And the altar of burnt offering with all his
furniture, and the laver and his foot, 10 And the cloths of service,
and the holy garments for Aaron the priest, and the garments of his
sons, to minister in the priest's office, 11 And the anointing oil,
and sweet incense for the holy place: according to all that I have
commanded thee shall they do.
A great deal of fine work God had ordered to be done about the
tabernacle; the materials the people were to provide, but who must put
them into form? Moses himself was learned in all the learning of the
Egyptians, nay, he was well acquainted with the words of God, and the
visions of the Almighty; but he knew not how to engrave or embroider.
We may suppose that there were some very ingenious men among the
Israelites; but, having lived all their days in bondage in Egypt, we
cannot think they were any of them instructed in these curious arts.
They knew how to make brick and work in clay, but to work in gold and
in cutting diamonds was what they had never been brought up to. How
should the work be done with the neatness and exactness that were
required when they had no goldsmiths or jewellers but what must be made
out of masons and bricklayers? We may suppose that there were a
sufficient number who would gladly be employed, and would do their
best; but it would be hard to find out a proper person to preside in
this work. Who was sufficient for these things? But God takes care of
this matter also.
I. He nominates the persons that were to be employed, that there might
be no contest about the preferment, nor envy at those that were
preferred, God himself having made the choice. 1. Bezaleel was to be
the architect, or master workman, v. 2. He was of the tribe of Judah, a
tribe that God delighted to honour; the grandson of Hur, probably that
Hur who had helped to hold up Moses's hands (ch. xvii.), and was at
this time in commission with Aaron for the government of the people in
the absence of Moses (ch. xxiv. 14); out of that family which was of
note in Israel was the workman chosen, and it added no little honour to
the family that a branch of it was employed, though but as a mechanic,
or handicraft tradesman, for the service of the tabernacle. The Jews'
tradition is that Hur was the husband of Miriam; and, if so, it was
requisite that God should appoint him to this service, lest, if Moses
himself had done it, he should be thought partial to his own kindred,
his brother Aaron also being advanced to the priesthood. God will put
honour upon Moses's relations, and yet will make it to appear that he
takes not the honour to himself or his own family, but that it is
purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed
next to Bezaleel, and partner with him, v. 6. Two are better than one.
Christ sent forth his disciples who were to rear the gospel tabernacle,
two and two, and we read of his two witnesses. Aholiab was of the tribe
of Dan, which was one of the less honourable tribes, that the tribes of
Judah and Levi might not be lifted up, as if they were to engross all
the preferments; to prevent a schism in the body, God gives honour to
that part which lacked, 1 Cor. xii. 24. The head cannot say to the
foot, I have no need of thee. Hiram, who was the head workman in the
building of Solomon's temple, was also of the tribe of Dan, 2 Chron.
ii. 14. 3. There were others that were employed by and under these in
the several operations about the tabernacle, v. 6. Note, When God has
work to do he will never want instruments to do it with, for all hearts
and heads too are under his eye, and in his hand; and those may
cheerfully go about any service for God, and go on in it, who have
reason to think that, one way or other, he has called them to it; for
whom he calls he will own and bear out.
II. He qualifies these persons for the service (v. 3): I have filled
him with the Spirit of God; and (v. 6) in the hearts of all that are
wise-hearted I have put wisdom. Note, 1. Skill in common arts and
employments is the gift of God; from him are derived both the faculty
and the improvement of the faculty. It is he that puts even this wisdom
into the inward parts, Job xxxviii. 36. He teaches the husbandman
discretion (Isa. xxviii. 26), and the tradesman too; and he must have
the praise of it. 2. God dispenses his gifts variously, one gift to
one, another to another, and all for the good of the whole body, both
of mankind and of the church. Moses was fittest of all to govern
Israel, but Bezaleel was fitter than he to build the tabernacle. The
common benefit is very much supported by the variety of men's faculties
and inclinations; the genius of some leads them to be serviceable one
way, of others another way, and all these worketh that one and the
self-same Spirit, 1 Cor. xii. 11. This forbids pride, envy, contempt,
and carnal emulation, and strengthens the bond of mutual love. 3. Those
whom God calls to any service he will either find, or make, fit for it.
If God give the commission, he will in some measure give the
qualifications, according as the service is. The work, that was to be
done here was to make the tabernacle and the utensils of it, which are
here particularly reckoned up, v. 7, &c. And for this the persons
employed were enabled to work in gold, and silver, and brass. When
Christ sent his apostles to rear the gospel tabernacle, he poured out
his Spirit upon them, to enable them to speak with tongues the
wonderful works of God; not to work upon metal, but to work upon men;
so much more excellent were the gifts, as the tabernacle to be pitched
was a greater and more perfect tabernacle, as the apostle calls it,
Heb. ix. 11.
The Observance of the Sabbath. (b. c. 1491.)
12 And the Lord spake unto Moses, saying, 13 Speak thou also unto the
children of Israel, saying, Verily my sabbaths ye shall keep: for it is
a sign between me and you throughout your generations; that ye may know
that I am the Lord that doth sanctify you. 14 Ye shall keep the
sabbath therefore; for it is holy unto you: every one that defileth it
shall surely be put to death: for whosoever doeth any work therein,
that soul shall be cut off from among his people. 15 Six days may
work be done; but in the seventh is the sabbath of rest, holy to the
Lord: whosoever doeth any work in the sabbath day, he shall surely be
put to death. 16 Wherefore the children of Israel shall keep the
sabbath, to observe the sabbath throughout their generations, for a
perpetual covenant. 17 It is a sign between me and the children of
Israel for ever: for in six days the Lord made heaven and earth, and on
the seventh day he rested, and was refreshed. 18 And he gave unto
Moses, when he had made an end of communing with him upon Mount Sinai,
two tables of testimony, tables of stone, written with the finger of
God.
Here is, I. A strict command for the sanctification of the sabbath day,
v. 13-17. The law of the sabbath had been given them before any other
law, by was of preparation (ch. xvi. 23); it had been inserted in the
body of the moral law, in the fourth commandment; it had been annexed
to the judicial law (ch. xxiii. 12); and here it is added to the first
part of the ceremonial law, because the observance of the sabbath is
indeed the hem and hedge of the whole law; where no conscience is made
of that, farewell both godliness and honesty; for, in the moral law, it
stands in the midst between the two tables. Some suggest that it comes
in here upon another account. Orders were now given that a tabernacle
should be set up and furnished for the service of God with all possible
expedition; but lest they should think that the nature of the work, and
the haste that was required, would justify them in working at it on
sabbath days, that they might get it done the sooner, this caution is
seasonably inserted, Verily, or nevertheless, my sabbaths you shall
keep. Though they must hasten the work, yet they must not make more
haste than good speed; they must not break the law of the sabbath in
their haste: even tabernacle-work must give way to the sabbath-rest; so
jealous is God for the honour of his sabbaths. Observe what is here
said concerning the sabbath day.
1. The nature, meaning, and intention, of the sabbath, by the
declaration of which God puts an honour upon it, and teaches us to
value it. Divers things are here said of the sabbath. (1.) It is a sign
between me and you (v. 13), and again, v. 17. The institution of the
sabbath was a great instance of God's favour to them, and a sign that
he had distinguished them from all other people; and their religious
observance of the sabbath was a great instance of their duty and
obedience to him. God, by sanctifying this day among them, let them
know that he sanctified them, and set them apart for himself and his
service; otherwise he would not have revealed to them his holy
sabbaths, to be the support of religion among them. Or it may refer to
the law concerning the sabbath, Keep my sabbaths, that you may know
that I the Lord do sanctify you. Note, If God by his grace incline our
hearts to keep the law of the fourth commandment, it will be an
evidence of a good work wrought in us by his Spirit. If we sanctify
God's day, it is a sign between him and us that he has sanctified our
hearts: hence it is the character of the blessed man that he keepeth
the sabbath from polluting it, Isa. lvi. 2. The Jews, by observing one
day in seven, after six days' labour, testified and declared that they
worshipped the God who made the world in six days, and rested the
seventh; and so distinguished themselves from other nations, who,
having first lost the sabbath, which was instituted to be a memorial of
the creation, by degrees lost the knowledge of the Creator, and gave
that honour to the creature which was due to him alone. (2.) It is holy
unto you (v. 14), that is, "It is designed for your benefit as well as
for God's honour;" the sabbath was made for man. Or, "It shall be
accounted holy by you, and shall so be observed, and you shall look
upon it a sacrilege to profane it." (3.) It is the sabbath of rest,
holy to the Lord, v. 15. It is separated from common use, and designed
for the honour and service of God, and by the observance of it we are
taught to rest from worldly pursuits and the service of the flesh, and
to devote ourselves, and all we are, have, and can do, to God's glory.
(4.) It was to be observed throughout their generations, in every age,
for a perpetual covenant. v. 16. This was to be one of the most lasting
tokens of that covenant which was between God and Israel.
2. The law of the sabbath. They must keep it (v. 13, 14, 16), keep it
as a treasure, as a trust, observe it and preserve it, keep it from
polluting it, keep it up as a sign between God and them, keep it and
never part with it. The Gentiles had anniversary-feasts, to the honour
of their gods; but it was peculiar to the Jews to have a weekly
festival; this therefore they must carefully observe.
3. The reason of the sabbath; for God's laws are not only backed with
the highest authority, but supported with the best reason. God's own
example is the great reason, v. 17. As the work of creation is worthy
to be thus commemorated, so the great Creator is worthy to be thus
imitated, by a holy rest, the seventh day, after six days' labour,
especially since we hope, in further conformity to the same example,
shortly to rest with him from all our labours.
4. The penalty to be inflicted for the breach of this law: "Every one
that defileth the sabbath, by doing any work therein but works of piety
and mercy, shall be cut off from among his people (v. 14); he shall
surely be put to death. v. 15. The magistrate must cut him off the
sword of justice if the crime can be proved; if it cannot, or if the
magistrate be remiss, and do not do his duty, God will take the work
into his own hands, and cut him off by a stroke from heaven, and his
family shall be rooted out of Israel." Note, The contempt and
profanation of the sabbath day is an iniquity to be punished by the
judges; and, if men do not punish it, God will, here or hereafter,
unless it be repented of.
II. The delivering of the two tables of testimony to Moses. God had
promised him these tables when he called him up into the mount (ch.
xxiv. 12), and now, when he was sending him down, he delivered them to
him, to be carefully and honourably deposited in the ark, v. 18. 1. The
ten commandments which God had spoken upon Mount Sinai in the hearing
of all the people were now written, in perpetuam rei memoriam--for a
perpetual memorial, because that which is written remains. 2. They were
written in tables of stone, prepared, not by Moses, as it should seem
(for it is intimated, ch. xxiv. 12, that he found them ready written
when he went up to the mount), but, as some think, by the ministry of
angels. The law was written in tables of stone, to denote the perpetual
duration of it (what can be supposed to last longer than that which is
written in stone, and laid up?), to denote likewise the hardness of our
hearts; one might more easily write in stone than write any thing that
is good in our corrupt and sinful hearts. 3. They were written with the
finger of God, that is, by his will and power immediately, without the
use of any instrument. It is God only that can write his law in the
heart; he gives a heart of flesh, and then, by his Spirit, which is the
finger of God, he writes his will in the fleshly tables of the heart, 2
Cor. iii. 3. 4. They were written in two tables, being designed to
direct us in our duty both towards God and towards man. 5. They are
called tables of testimony, because this written law testified both the
will of God concerning them and his good-will towards them, and would
be a testimony against them if they were disobedient. 6. They were
delivered to Moses, probably with a charge, before he laid them up in
the ark, to show them publicly, that they might be seen and read of all
men, and so what they had heard with the hearing of the ear might now
be brought to their remembrance. Thus the law was given by Moses, but
grace and truth came by Jesus Christ.
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E X O D U S
CHAP. XXXII.
It is a very lamentable interruption which the story of this chapter
gives to the record of the establishment of the church, and of religion
among the Jews. Things went on admirably well towards that happy
settlement: God had shown himself very favourable, and the people also
had seemed to be pretty tractable. Moses had now almost completed his
forty days upon the mount, and, we may suppose, was pleasing himself
with the thoughts of the very joyful welcome he should have to the camp
of Israel at his return, and the speedy setting up of the tabernacle
among them. But, behold, the measures are broken, the sin of Israel
turns away those good things from them, and puts a stop to the current
of God's favours; the sin that did the mischief (would you think it?)
was worshipping a golden calf. The marriage was ready to be solemnized
between God and Israel, but Israel plays the harlot, and so the match
is broken, and it will be no easy matter to piece it again. Here is, I.
The sin of Israel, and of Aaron particularly, in making the golden calf
for a god (ver. 1-4), and worshipping it, ver. 5, 6. II. The notice
which God gave of this to Moses, who was now in the mount with him,
(ver. 7, 8), and the sentence of his wrath against them, ver. 9, 10.
III. The intercession which Moses immediately made for them in the
mount (ver. 11-13), and the prevalency of that intercession, ver. 14.
IV. His coming down from the mount, when he became an eye-witness of
their idolatry (ver. 15-19), in abhorrence of which, and as an
expression of just indignation, he broke the tables (ver. 19), and
burnt the golden calf, ver. 20. V. The examination of Aaron about it,
ver. 21-24. VI. Execution done upon the ring-leaders in the idolatry,
ver. 25-29. VII. The further intercession Moses made for them, to turn
away the wrath of God from them (ver. 30-32), and a reprieve granted
thereupon, reserving them for a further reckoning, ver. 33, &c.
The Golden Calf. (b. c. 1491.)
1 And when the people saw that Moses delayed to come down out of the
mount, the people gathered themselves together unto Aaron, and said
unto him, Up, make us gods, which shall go before us; for as for this
Moses, the man that brought us up out of the land of Egypt, we wot not
what is become of him. 2 And Aaron said unto them, Break off the
golden earrings, which are in the ears of your wives, of your sons, and
of your daughters, and bring them unto me. 3 And all the people brake
off the golden earrings which were in their ears, and brought them unto
Aaron. 4 And he received them at their hand, and fashioned it with a
graving tool, after he had made it a molten calf: and they said, These
be thy gods, O Israel, which brought thee up out of the land of Egypt.
5 And when Aaron saw it, he built an altar before it; and Aaron made
proclamation, and said, To morrow is a feast to the Lord. 6 And they
rose up early on the morrow, and offered burnt offerings, and brought
peace offerings; and the people sat down to eat and to drink, and rose
up to play.
While Moses was in the mount, receiving the law from God, the people
had time to meditate upon what had been delivered, and prepare
themselves for what was further to be revealed, and forty days was
little enough for that work; but, instead of that, there were those
among them that were contriving how to break the laws they had already
received, and to anticipate those which they were in expectation of. On
the thirty-ninth day of the forty, the plot broke out of rebellion
against the Lord. Here is,
I. A tumultuous address which the people made to Aaron, who was
entrusted with the government in the absence of Moses: Up, make us
gods, which shall go before us, v. 1.
1. See the ill effect of Moses's absence from them; if he had not had
God's call both to go and stay, he would not have been altogether free
from blame. Those that have the charge of others, as magistrates,
ministers, and masters of families, ought not, without just cause, to
absent themselves from their charge, lest Satan get advantage thereby.
2. See the fury and violence of a multitude when they are influenced
and corrupted by such as lie in wait to deceive. Some few, it is
likely, were at first possessed with this humour, while many, who would
never have thought of it if they had not put it into their hearts, were
brought to follow their pernicious ways; and presently such a multitude
were carried down the stream that the few who abhorred the proposal
durst not so much as enter their protestation against it. Behold how
great a matter a little fire kindles! Now what was the matter with this
giddy multitude?
(1.) They were weary of waiting for the promised land. They thought
themselves detained too long at mount Sinai; though there they lay very
safe and very easy, well fed and well taught, yet they were impatient
to be going forward. They had a God that staid with them, and
manifested his presence with them by the cloud; but this would not
serve. They must have a god to go before them; they are for hastening
to the land flowing with milk and honey, and cannot stay to take their
religion along with them. Note, Those that would anticipate God's
counsels are commonly precipitate in their own. We must first wait for
God's law before we catch at his promises. He that believeth doth not
make haste, not more haste than good speed.
(2.) They were weary of waiting for the return of Moses. When he went
up into the mount, he had not told them (for God had not told him) how
long he must stay; and therefore, when he had outstayed their time,
though they were every way well provided for in his absence, some bad
people advanced I know not what surmises concerning his delay: As for
this Moses, the man that brought us up out of Egypt, we wot not what
has become of him. Observe, [1.] How slightly they speak of his
person--this Moses. Thus ungrateful are they to Moses, who had shown
such a tender concern for them, and thus do they walk contrary to God.
While God delights to put honour upon him, they delight to put contempt
upon him, and this to the face of Aaron his brother, and now his
viceroy. Note, The greatest merits cannot secure men from the greatest
indignities and affronts in this ungrateful world. [2.] How
suspiciously they speak of his delay: We wot not what has become of
him. They thought he was either consumed by the devouring fire or
starved for want to food, as if that God who kept and fed them, who
were so unworthy, would not take care for the protection and supply of
Moses his favourite. Some of them, who were willing to think well of
Moses, perhaps suggested that he was translated to heaven like Enoch;
while others that cared not how ill they thought of him insinuated that
he had deserted his undertaking, as unable to go on with it, and had
returned to his father-in-law to keep his flock. All these suggestions
were perfectly groundless and absurd, nothing could be more so; it was
easy to tell what had become of him: he was seen to go into the cloud,
and the cloud he went into was still seen by all Israel upon the top of
the mount; they had all the reason in the world to conclude that he was
safe there; if the Lord had been pleased to kill him, he would not have
shown him such favours as these. If he tarried long, it was because God
had a great deal to say to him, for their good; he resided upon the
mount as the ambassador, and he would certainly return as soon as he
had finished the business he went upon; and yet they make this the
colour for their wicked proposal: We wot not what has become of him.
Note, First, Those that are resolved to think ill, when they have ever
so much reason to think well, commonly pretend that they know not what
to think. Secondly, Misinterpretations of our Redeemer's delays are the
occasion of a great deal of wickedness. Our Lord Jesus has gone up into
the mount of glory, where he is appearing in the presence of Gold for
us, but out of our sight; the heavens must contain him, must conceal
him, that we may live by faith. There he has been long; there he is
yet. Hence unbelievers suggest that they know not what has become of
him; and ask, Where is the promise of his coming? (2 Pet. iii. 4), as
if, because he has not come yet, he would never come. The wicked
servant emboldens himself in his impieties with this consideration, My
Lord delays his coming. Thirdly, Weariness in waiting betrays us to a
great many temptations. This began Saul's ruin; he staid for Samuel to
the last hour of the time appointed, but had not patience to stay that
hour (1 Sam. xiii. 8, &c.); so Israel here, if they could but have
staid one day longer, would have seen what had become of Moses. The
Lord is a God of judgment, and must be waited for till he comes waited
for though he tarry; and then we shall not lose our labour, for he that
shall come will come, and will not tarry.
(3.) They were weary of waiting for a divine institution of religious
worship among them for that was the thing they were now in expectation
of. They were told that they must serve God in this mountain, and fond
enough they would be of the pomp and ceremony of it; but, because that
was not appointed them so soon as they wished, they would set their own
wits on work to devise signs of God's presence with them, and would
glory in them, and have a worship of their own invention, probably such
as they had seen among the Egyptians; for Stephen says that when they
said unto Aaron, Make us gods, they did, in heart, turn back into
Egypt, Acts vii. 39, 40. This was a very strange motion, Up, make us
gods. If they knew not what had become of Moses, and thought him lost,
it would have been decent for them to have appointed a solemn mourning
for him for certain days; but see how soon so great a benefactor is
forgotten. If they had said, "Moses is lost, make us a governor," there
would have been some sense in it, though a great deal of ingratitude to
the memory of Moses, and contempt of Aaron and Hur who were left
lords-justices in his absence; but to say, Moses is lost, make us a
god, was the greatest absurdity imaginable. Was Moses their god? Had he
ever pretended to be so? Whatever had become of Moses, was it not
evident, beyond contradiction that God was still with them? And had
they any room to question his leading their camp who victualled it so
well every day? Could they have any other god that would provide so
well for them as he had done, nay as he now did? And yet, Make us gods,
which shall go before us! Gods! How many would they have? Is not one
sufficient? Make us gods! and what good would gods of their own making
do them? They must have such gods to go before them as could not go
themselves further than they were carried. So wretchedly besotted and
intoxicated are idolaters: they are mad upon their idols, Jer. l. 38.
II. Here is the demand which Aaron makes of their jewels thereupon:
Bring me your golden ear-rings, v. 2. We do not find that he said one
word to discountenance their proposal; he did not reprove their
insolence, did not reason with them to convince them of the sin and
folly of it, but seemed to approve the motion, and showed himself not
unwilling to humour them in it. One would hope he designed, at first,
only to make a jest of it, and, by setting up a ridiculous image among
them, to expose the motion, and show them the folly of it. But, if so,
it proved ill jesting with sin: it is of dangerous consequence for the
unwary fly to play about the candle. Some charitably suppose that when
Aaron told them to break off their ear-rings, and bring them to him, he
did it with design to crush the proposal, believing that though their
covetousness would have let them lavish gold out of the bag to make an
idol of (Isa. xlvi. 6), yet their pride would not have suffered them to
part with the golden ear-rings. But it is not safe to try how far men's
sinful lusts will carry them in a sinful way, and what expense they
will be at; it proved here a dangerous experiment.
III. Here is the making of the golden calf, v. 3, 4. 1. The people
brought in their ear-rings to Aaron, whose demand of them, instead of
discouraging the motion, perhaps did rather gratify their superstition,
and beget in them a fancy that the gold taken from their ears would be
the most acceptable, and would make the most valuable god. Let their
readiness to part with their rings to make an idol of shame us out of
our niggardliness in the service of the true God. Did they not draw
back from the charge of their idolatry? And shall we grudge the
expenses of our religion, or starve so good a cause? 2. Aaron melted
down their rings, and, having a mould prepared for the purpose, poured
the melted gold into it, and then produced it in the shape of an ox or
calf, giving it some finishing strokes with a graving tool. Some think
that Aaron chose this figure, for a sign or token of the divine
presence, because he thought the head and horns of an ox a proper
emblem of the divine power, and yet, being so plain and common a thing,
he hoped the people would not be so sottish as to worship it. But it is
probable that they had learnt of the Egyptians thus to represent the
Deity, for it is said (Ezek. xx. 8), They did not forsake the idols of
Egypt, and (ch. xxiii. 8), Neither left she her whoredoms brought from
Egypt. Thus they changed their glory into the similitude of an ox (Ps.
cvi. 20), and proclaimed their own folly, beyond that of other
idolaters, who worshipped the host of heaven.
IV. Having made the calf in Horeb, they worshipped the graven image,
Ps. cvi. 19. Aaron, seeing the people fond of their calf, was willing
yet further to humour them, and he built an altar before it, and
proclaimed a feast to the honour of it (v. 5), a feast of dedication.
Yet he calls it a feast to Jehovah; for, brutish as they were, they did
not imagine that this image was itself a god, nor did they design to
terminate their adoration in the image, but they made it for a
representation of the true God, whom they intended to worship in and
through this image; and yet this did not excuse them from gross
idolatry, any more than it will excuse the papists, whose plea it is
that they do not worship the image, but God by the image, so making
themselves just such idolaters as the worshippers of the golden calf,
whose feast was a feast to Jehovah, and proclaimed to be so, that the
most ignorant and unthinking might not mistake it. The people are
forward enough to celebrate this feast (v. 6): They rose up early on
the morrow, to show how well pleased they were with the solemnity, and,
according to the ancient rites of worship, they offered sacrifice to
this new-made deity, and then feasted upon the sacrifice; thus having,
at the expense of their ear-rings, made their god, they endeavour, at
the expense of their beasts, to make this god propitious. Had they
offered these sacrifices immediately to Jehovah, without the
intervention of an image, they might (for aught I know) have been
accepted (ch. xx. 24); but having set up an image before them as a
symbol of God's presence, and so changed the truth of God into a lie,
these sacrifices were an abomination, nothing could be more so. When
the idolatry of theirs is spoken of in the New Testament the account of
their feast upon the sacrifice is quoted and referred to (1 Cor. x. 7):
They sat down to eat and drink of the remainder of what was sacrificed,
and then rose up to play, to play the fool, to play the wanton. Like
god, like worship. They would not have made a calf their god if they
had not first made their belly their god; but, when the god was a jest,
no marvel that the service was sport. Being vain in their imaginations,
they became vain in their worship, so great was this vanity. Now, 1. It
was strange that any of the people, especially so great a number of
them, should do such a thing. Had they not, but the other day, in this
very place, heard the voice of the Lord God speaking to them out of the
midst of the fire, Thou shalt not make to thyself any graven image? Had
they not heard the thunder, seen the lightnings, and felt the
earthquake, with the dreadful pomp of which this law was given? Had
they not been particularly cautioned not to make gods of gold? ch. xx.
23. Nay, had they not themselves solemnly entered into covenant with
God, and promised that all that which he had said unto them they would
do, and would be obedient? ch. xxiv. 7. And yet, before they stirred
from the place where this covenant had been solemnly ratified, and
before the cloud was removed from the top of Mount Sinai, thus to break
an express command, in defiance of an express threatening that this
iniquity should be visited upon them and their children--what shall be
think of it? It is a plain indication that the law was no more able to
sanctify than it was to justify; by it is the knowledge of sin, but not
the cure of it. This is intimated in the emphasis laid upon the place
where this sin was committed (Ps. cvi. 19). They made a calf in Horeb,
the very place where the law was given. It was otherwise with those
that received the gospel; they immediately turned from idols; 1 Thess.
i. 9. 2. It was especially strange that Aaron should be so deeply
implicated in this sin, that he should make the calf, and proclaim the
feast! Is this Aaron, the saint of the Lord, the brother of Moses his
prophet, that could speak so well. (ch. iv. 14), and yet speaks not one
word against this idolatry? Is this he that had not only seen, but had
been employed in summoning, the plagues of Egypt, and the judgments,
executed upon the gods of the Egyptians? What! and yet himself copying
out the abandoned idolatries of Egypt? With what face could they say,
These are thy gods that brought thee out of Egypt, when they thus bring
the idolatry of Egypt (the worst thing there) along with them? Is this
Aaron, who had been with Moses in the mount (ch. xix. 24; xxiv. 9), and
knew that there was no manner of similitude seen there, by which they
might make an image? Is this Aaron who was entrusted with the care of
the people in the absence of Moses? Is he aiding and abetting in this
rebellion against the Lord? How was it possible that he should ever do
so sinful a thing? Either he was strangely surprised into it, and did
it when he was half asleep, or he was frightened into it by the
outrages of the rabble. The Jews have a tradition that his colleague
Hur opposing it the people fell upon him and stoned him (and therefore
we never read of him after) and that this frightened Aaron into a
compliance. And God left him to himself, [1.] To teach us what the best
of men are when they are so left, that we may cease from man, and that
he who thinks he stands may take heed lest he fall. [2.] Aaron was, at
this time, destined by the divine appointment to the great office of
the priesthood; though he knew it not, Moses in the mount did. Now,
lest he should be lifted up, above measure, with the honours that were
to be put upon him, a messenger of Satan was suffered to prevail over
him, that the remembrance thereof might keep him humble all his days.
He who had once shamed himself so far as to build an altar to a golden
calf must own himself altogether unworthy of the honour of attending at
the altar of God, and purely indebted to free grace for it. Thus pride
and boasting were for ever silenced, and a good effect brought out of a
bad cause. By this likewise it was shown that the law made those
priests who had infirmity, and needed first to offer for their own
sins.
The Intercession of Moses. (b. c. 1491.)
7 And the Lord said unto Moses, Go, get thee down; for thy people,
which thou broughtest out of the land of Egypt, have corrupted
themselves: 8 They have turned aside quickly out of the way which I
commanded them: they have made them a molten calf, and have worshipped
it, and have sacrificed thereunto, and said, These be thy gods, O
Israel, which have brought thee up out of the land of Egypt. 9 And
the Lord said unto Moses, I have seen this people, and, behold, it is a
stiffnecked people: 10 Now therefore let me alone, that my wrath may
wax hot against them, and that I may consume them: and I will make of
thee a great nation. 11 And Moses besought the Lord his God, and
said, Lord, why doth thy wrath wax hot against thy people, which thou
hast brought forth out of the land of Egypt with great power, and with
a mighty hand? 12 Wherefore should the Egyptians speak, and say, For
mischief did he bring them out, to slay them in the mountains, and to
consume them from the face of the earth? Turn from thy fierce wrath,
and repent of this evil against thy people. 13 Remember Abraham,
Isaac, and Israel, thy servants, to whom thou swarest by thine own
self, and saidst unto them, I will multiply your seed as the stars of
heaven, and all this land that I have spoken of will I give unto your
seed, and they shall inherit it for ever. 14 And the Lord repented of
the evil which he thought to do unto his people.
Here, I. God acquaints Moses with what was doing in the camp while he
was absent, v. 7, 8. He could have told him sooner, as soon as the
first step was taken towards it, and have hastened him down to prevent
it; but he suffered it to come to this height, for wise and holy ends,
and then sent him down to punish it. Note, It is no reproach to the
holiness of God that he suffers sin to be committed, since he knows,
not only how to restrain it when he pleases, but how to make it
serviceable to the designs of his own glory. Observe what God here says
to Moses concerning this sin. 1. That they had corrupted themselves.
Sin is the corruption or depravation of the sinner, and it is a
self-corruption; every man is tempted when he is drawn aside of his own
lust. 2. That they had turned aside out of the way. Sin is a deviation
from the way of our duty into a by-path. When they promised to do all
that God should command them, they set out as fair as could be; but now
they missed their way, and turned aside. 3. That they had turned aside
quickly, quickly after the law was given them and they had promised to
obey it, quickly after God had done such great things for them and
declared his kind intentions to do greater. They soon forgot his works.
To fall into sin quickly after we have renewed our covenants with God,
or received special mercy from him, is very provoking. 4. He tells him
particularly what they had done: They have made a calf, and worshipped
it. Note, Those sins which are concealed from our governors are naked
and open before God. He sees that which they cannot discover, nor is
any of the wickedness in the world hidden from him. We could not bear
to see the thousandth part of that provocation which God sees every day
and yet keeps silence. 5. He seems to disown them, in saying to Moses,
They are thy people whom thou broughtest up out of the land of Egypt;
as if he had said, "I will not own any relation to them, or concern for
them; let it never be said that they are my people, or that I brought
them out of Egypt." Note, Those that corrupt themselves not only shame
themselves, but even make God himself ashamed of them and of his
kindness to them. 6. He sends him down to them with all speed: Go, get
thee down. He must break off even his communion with God to go and do
his duty as a magistrate among the people; so must Joshua, ch. vii. 10.
Every thing is beautiful in its season.
II. He expresses his displeasure against Israel for this sin, and the
determination of his justice to cut them off, v. 9, 10. 1. He gives
this people their true character: "It is a stiff-necked people, unapt
to come under the yoke of the divine law, and governed as it were by a
spirit of contradiction, averse to all good and prone to evil,
obstinate against the methods employed for their cure." Note, The
righteous God sees, not only what we do, but what we are, not only the
actions of our lives, but the dispositions of our spirits, and has an
eye to them in all his proceedings. 2. He declares what was their just
desert--that his wrath should wax hot against them, so as to consume
them at once, and blot out their name from under heaven (Deut. ix. 14);
not only cast them out of covenant, but chase them out of the world.
Note, Sin exposes us to the wrath of God; and that wrath, if it be not
allayed by divine mercy, will burn us up as stubble. It were just with
God to let the law have its course against sinners, and to cut them off
immediately in the very act of sin; and, if he should do so, it would
be neither loss nor dishonour to him. 3. He holds out inducements to
Moses not to intercede for them: Therefore, let me alone. What did
Moses, or what could he do, to hinder God from consuming them? When God
resolves to abandon a people, and the decree of ruin has gone forth, no
intercession can prevent it, Ezek. xiv. 14; Jer. xv. 1. But God would
thus express the greatness of his just displeasure against them, after
the manner of men, who would have none to intercede for those they
resolve to be severe with. Thus also he would put an honour upon
prayer, intimating that nothing but the intercession of Moses could
save them from ruin, that he might be a type of Christ, by whose
mediation alone God would reconcile the world unto himself. That the
intercession of Moses might appear the more illustrious, God fairly
offers him that, if he would not interpose in this matter, he would
make of him a great nation, that either, in process of time, he would
raise up a people out of his loins, or that he would immediately, by
some means or other, bring another great nation under his government
and conduct, so that he should be no loser by their ruin. Had Moses
been of a narrow selfish spirit, he would have closed with this offer;
but he prefers the salvation of Israel before the advancement of his
own family. Here was a man fit to be a governor.
III. Moses earnestly intercedes with God on their behalf (v. 11-13): he
besought the Lord his God. If God would not be called the God of
Israel, yet he hoped he might address him as his own God. What interest
we have at the throne of grace we should improve for the church of God,
and for our friends. Now Moses is standing in the gap to turn away the
wrath of God, Ps. cvi. 23. He wisely took the hint which God gave him
when he said, Let me alone, which, though it seemed to forbid his
interceding, did really encourage it, by showing what power the prayer
of faith has with God. In such a case, God wonders if there be no
intercessor, Isa. lix. 16. Observe, 1. His prayer (v. 12): Turn from
thy fierce wrath; not as if he thought God was not justly angry, but he
begs that he would not be so greatly angry as to consume them. "Let
mercy rejoice against judgment; repent of this evil; change the
sentence of destruction into that of correction." 2. His pleas. He
fills his mouth with arguments, not to move God, but to express his own
faith and to excite his own fervency in prayer. He urges, (1.) God's
interest in them, the great things he had already done for them, and
the vast expense of favours and miracles he had been at upon them, v.
11. God had said to Moses (v. 7), They are thy people, whom thou
broughtest up out of Egypt; but Moses humbly turns them back upon God
again: "They are thy people, thou art their Lord and owner; I am but
their servant. Thou broughtest them forth out of Egypt; I was but the
instrument in thy hand; that was done in order to their deliverance
which thou only couldest do." Though their being his people was a
reason why he should be angry with them for setting up another god, yet
it was a reason why he should not be so angry with them as to consume
them. Nothing is more natural than for a father to correct his son, but
nothing more unnatural than for a father to slay his son. And as the
relation is a good plea ("they are thy people"), so is the experience
they had had of his kindness to them: "Thou broughtest them out of
Egypt, though they were unworthy, and had there served the gods of the
Egyptians, Josh. xxiv. 15. If thou didst that for them, notwithstanding
their sins in Egypt, wilt thou undo it for their sins of the same
nature in the wilderness?" (2.) He pleads the concern of God's glory
(v. 12): Wherefore should the Egyptians say, For mischief did he bring
them out? Israel is dear to Moses as his kindred, as his charge; but it
is the glory of God that he is most concerned for; this lies nearer his
heart than any thing else. If Israel could perish without any reproach
to God's name, Moses could persuade himself to sit down contented; but
he cannot bear to hear God reflected on, and therefore this he insists
upon, Lord, what will the Egyptians say? Their eyes, and the eyes of
all the neighbouring nations, were now upon Israel; from the wondrous
beginnings of that people, they raised their expectations of something
great in their latter end; but, if a people so strangely saved should
be suddenly ruined, what would the world say of it, especially the
Egyptians, who have such an implacable hatred both to Israel and to the
God of Israel? They would say, "God was either weak, and could not, or
fickle, and would not, complete the salvation he began; he brought them
forth to that mountain, not to sacrifice (as was pretended), but to be
sacrificed." They will not consider the provocation given by Israel, to
justify the proceeding, but will think it cause enough for triumph that
God and his people could not agree, but that their God had done that
which they (the Egyptians) wished to see done. Note, The glorifying of
God's name, as it ought to be our first petition (it is so in the
Lord's prayer), so it ought to be our great plea, Ps. lxxix. 9, Do not
disgrace the throne of thy glory, Jer. xiv. 21; and see Jer. xxxiii. 8,
9. And, if we would with comfort plead this with God as a reason why he
should not destroy us, we ought to plead it with ourselves as a reason
why we should not offend him: What will the Egyptians say? We ought
always to be careful that the name of God and his doctrine be not
blasphemed through us. (3.) He pleads God's promise to the patriarchs
that he would multiply their seed, and give them the land of Canaan for
an inheritance, and this promise confirmed by an oath, an oath by
himself, since he could swear by no greater, v. 13. God's promises are
to be our pleas in prayer; for what he has promised he is able to
perform, and the honour of this truth is engaged for the performance of
it. "Lord, if Israel be cut off, what will become of the promise? Shall
their unbelief make that of no effect? God forbid." Thus we must take
our encouragement in prayer from God only.
IV. God graciously abated the rigour of the sentence, and repented of
the evil he thought to do (v. 14); though he designed to punish them,
yet he would not ruin them. See here, 1. The power of prayer; God
suffers himself to be prevailed with by the humble believing
importunity of intercessors. 2. The compassion of God towards poor
sinners, and how ready he is to forgive. Thus he has given other proofs
besides his own oath that he has no pleasure in the death of those that
die; for he not only pardons upon the repentance of sinners, but spares
and reprieves upon the intercession of others for them.
Moses Breaks the Tablets of the Law. (b. c. 1491.)
15 And Moses turned, and went down from the mount, and the two tables
of the testimony were in his hand: the tables were written on both
their sides; on the one side and on the other were they written. 16
And the tables were the work of God, and the writing was the writing of
God, graven upon the tables. 17 And when Joshua heard the noise of
the people as they shouted, he said unto Moses, There is a noise of war
in the camp. 18 And he said, It is not the voice of them that shout
for mastery, neither is it the voice of them that cry for being
overcome: but the noise of them that sing do I hear. 19 And it came
to pass, as soon as he came nigh unto the camp, that he saw the calf,
and the dancing: and Moses' anger waxed hot, and he cast the tables out
of his hands, and brake them beneath the mount. 20 And he took the
calf which they had made, and burnt it in the fire, and ground it to
powder, and strawed it upon the water, and made the children of Israel
drink of it.
Here is, I. The favour of God to Moses, in trusting him with the two
tables of the testimony, which, though of common stone, were far more
valuable than all the precious stones that adorned the breast-plate of
Aaron. The topaz of Ethiopia could not equal them, v. 15, 16. God
himself, without the ministry either of man or angel (for aught that
appears), wrote the ten commandments on these tables, on both their
sides, some on one table and some on the other, so that they were
folded together like a book, to be deposited in the ark.
II. The familiarity between Moses and Joshua. While Moses was in the
cloud, as in the presence-chamber, Joshua continued as near as he
might, in the anti-chamber (as it were), waiting till Moses came out,
that he might be ready to attend him; and though he was all alone for
forty days (fed, it is likely, with manna), yet he was not weary of
waiting, as the people were, but when Moses came down he came with him,
and not till then. And here we are told what constructions they put
upon the noise that they heard in the camp, v. 17, 18. Though Moses had
been so long in immediate converse with God, yet he did not disdain to
talk freely with his servant Joshua. Those whom God advances he
preserves from being puffed up. Nor did he disdain to talk of the
affairs of the camp. Blessed Paul was not the less mindful of the
church on earth for having been in the third heavens, where he heard
unspeakable words. Joshua, who was a military man, and had the command
of the train-bands, feared there was a noise of war in the camp, and
then he would be missed; but Moses, having received notice of it from
God, better distinguished the sound, and was aware that it was the
voice of those that sing. It does not however appear that he told
Joshua what he knew of the occasion of their singing; for we should not
be forward to proclaim men's faults: they will be known too soon.
III. The great and just displeasure of Moses against Israel, for their
idolatry. Knowing what to expect, he was presently aware of the golden
calf, and the sport the people made with it. He saw how merry they
could be in his absence, how soon he was forgotten among them, and what
little thought they had of him and his return. He might justly take
this ill, as an affront to himself, but this was the least part of the
grievance; he resented it as an offence to God, and the scandal of his
people. See what a change it is to come down from the mount of
communion with God to converse with a world that lies in wickedness. In
God we see nothing but what is pure and pleasant, in the world nothing
but pollution and provocation. Moses was the meekest man on the earth,
and yet when he saw the calf, and the dancing, his anger waxed hot.
Note, It is no breach of the law of meekness to show our displeasure at
the wickedness of the wicked. Those are angry and sin not that are
angry at sin only, not as against themselves, but as against God.
Ephesus is famous for patience, and yet cannot bear those that are
evil, Rev. ii. 2. It becomes us to be cool in our own cause, but warm
in God's. Moses showed himself very angry, both by breaking the tables
and burning the calf, that he might, by these expressions of strong
indignation, awaken the people to a sense of the greatness of the sin
they had been guilty of, which they would have been ready to make light
of if he had not thus shown his resentment, as one in earnest for their
conviction. 1. To convince them that they had forfeited and lost the
favour of God, he broke the tables, v. 19. Though God knew of their
sin, before Moses came down, yet he did not order him to leave the
tables behind him, but gave them to him to take down in his hand, that
the people might see how forward God was to take them into covenant
with himself, and that nothing but their own sin prevented it; yet he
put in into his heart, when the iniquity of Ephraim was discovered (as
the expression is, Hos. vii. 1), to break the tables before their eyes
(as it is Deut. ix. 17), that the sight of it might the more affect
them, and fill them with confusion, when they saw what blessings they
had lost. Thus, they being guilty of so notorious an infraction of the
treaty now on foot, the writings were torn, even when they lay ready to
be sealed. Note, The greatest sign of God's displeasure against any
person or people is his taking his law from them. The breaking of the
tables is the breaking of the staff of beauty and band (Zech. xi. 10,
14); it leaves a people unchurched and undone. Some think that Moses
sinned in breaking the tables, and observe that, when men are angry,
they are in danger of breaking all God's commandments; but it rather
seems to be an act of justice than of passion, and we do not find that
he himself speaks of it afterwards (Deut. ix. 17) with any regret. 2.
To convince them that they had betaken themselves to a God that could
not help them, he burnt the calf (v. 20), melted it down, and then
filed it to dust; and, that the powder to which it was reduced might be
taken notice of throughout the camp, he strewed it upon that water of
which they all drank. That it might appear that an idol is nothing in
the world (1 Cor. viii. 4); he reduced this to atoms, that it might be
as near nothing as could be. To show that false gods cannot help their
worshippers, he here showed that this could not save itself, Isa. xlvi.
1, 2. And to teach us that all the relics of idolatry ought to be
abolished, and that the names of Baalim should be taken away, the very
dust to which it was ground was scattered. Filings of gold are precious
(we say), and therefore are carefully gathered up; but the filings of
the golden calf were odious, and must be scattered with detestation.
Thus the idols of silver and gold must be cast to the moles and the
bats (Isa. ii. 20; xxx. 22), and Ephraim shall say, What have I to do
any more with idols? His mixing this powder with their drink signified
to them that the curse they had thereby brought upon themselves would
mingle itself with all their enjoyments, and embitter them; it would
enter into their bowels like water, and like oil into their bones. The
backslider in heart shall be filled with his own ways; he shall drink
as he brews. These were indeed waters of Marah.
Moses Reproves Aaron; Destruction of the Idolaters. (b. c. 1491.)
21 And Moses said unto Aaron, What did this people unto thee, that thou
hast brought so great a sin upon them? 22 And Aaron said, Let not the
anger of my lord wax hot: thou knowest the people, that they are set on
mischief. 23 For they said unto me, Make us gods, which shall go
before us: for as for this Moses, the man that brought us up out of the
land of Egypt, we wot not what is become of him. 24 And I said unto
them, Whosoever hath any gold, let them break it off. So they gave it
me: then I cast it into the fire, and there came out this calf. 25
And when Moses saw that the people were naked; (for Aaron had made them
naked unto their shame among their enemies:) 26 Then Moses stood in
the gate of the camp, and said, Who is on the Lord's side? let him come
unto me. And all the sons of Levi gathered themselves together unto
him. 27 And he said unto them, Thus saith the Lord God of Israel, Put
every man his sword by his side, and go in and out from gate to gate
throughout the camp, and slay every man his brother, and every man his
companion, and every man his neighbour. 28 And the children of Levi
did according to the word of Moses: and there fell of the people that
day about three thousand men. 29 For Moses had said, Consecrate
yourselves to day to the Lord, even every man upon his son, and upon
his brother; that he may bestow upon you a blessing this day.
Moses, having shown his just indignation against the sin of Israel by
breaking the tables and burning the calf, now proceeds to reckon with
the sinners and to call them to an account, herein acting as the
representative of God, who is not only a holy God, and hates sin, but a
just God, and is engaged in honour to punish it, Isa. lix. 18. Now,
I. He begins with Aaron, as God began with Adam, because he was the
principal person, though not first in the transgression, but drawn into
it. Observe here,
1. The just reproof Moses gives him, v. 21. He does not order him to be
cut-off, as those (v. 27) that had been the ring-leaders in the sin.
Note, A great deal of difference will be made between those that
presumptuously rush into sin and those that through infirmity are
surprised into it, between those that overtake the fault that flees
from them and those that are overtaken in the fault they flee from. See
Gal. vi. 1. Not but that Aaron deserved to be cut off for this sin, and
would have been so if Moses had not interceded particularly for him, as
appears Deut. ix. 20. And having prevailed with God for him, to save
him from ruin, he here expostulates with him, to bring him to
repentance. He puts Aaron upon considering, (1.) What he had done to
this people: Thou hast brought so great a sin upon them. The sin of
idolatry is a great sin, so great a sin that the evil of it cannot be
expressed; the people, as the first movers, might be said to bring the
sin upon Aaron; but he being a magistrate, who should have suppressed
it, and yet aiding and abetting it, might truly be said to bring it
upon them, because he hardened their hearts and strengthened their
hands in it. It is a shocking thing for governors to humour people in
their sins, and give countenance to that to which they should be a
terror. Observe, in general, Those who bring sin upon others, either by
drawing them into it or encouraging them in it, do more mischief than
they are aware of; we really hate those whom we either bring or suffer
sin upon, Lev. xix. 17. Those that share in sin help to break their
partners, and really ruin one another. (2.) What moved him to it: What
did this people unto thee? He takes it for granted that it must needs
be something more than ordinary that prevailed with Aaron to do such a
thing, thus insinuating an excuse for him, because he knew that his
heart was upright: "What did they? Did they accost thee fairly, and
wheedle thee into it; and durst thou displease thy God, to please the
people? Did they overcome thee by importunity; and hadst thou so little
resolution left as to yield to the stream of a popular clamour? Did
they threaten to stone thee; and couldest not thou have opposed God's
threatenings to theirs, and frightened them worse than they could
frighten thee?" Note, We must never be drawn into sin by any thing that
man can say or do to us, for it will not justify us to say that we were
so drawn in. Men can but tempt us to sin; they cannot force us. Men can
but frighten us; if we do not comply, they cannot hurt us.
2. The frivolous excuse Aaron makes for himself. We will hope that he
testified his repentance for the sin afterwards better than he did now;
for what he says here has little in it of the language of a penitent.
If a just man fall, he shall rise again, but perhaps not quickly. (1.)
He deprecates the anger of Moses only, whereas he should have
deprecated God's anger in the first place: Let not the anger of my Lord
wax hot, v. 22. (2.) He lays all the fault upon the people: They are
set on mischief, and they said, Make us gods. It is natural to us to
endeavour thus to transfer our guilt; we have it in our kind, Adam and
Eve did so; sin is a brat that nobody is willing to own. Aaron was now
the chief magistrate and had power over the people, and yet pleads that
the people overpowered him; he that had authority to restrain them, yet
had so little resolution as to yield to them. (3.) It is well if he did
not intend a reflection upon Moses, as accessory to the sin, by staying
so long on the mount, in repeating, without need, that invidious
surmise of the people, As for this Moses, we know not what has become
of him, v. 23. (4.) He extenuates and conceals his own share in the
sin, as if he had only bidden them break off their gold that they had
about them, intending to make a hasty assay for the present, and to try
what he could make of the gold that was next hand: and childishly
insinuates that when he cast the gold into the fire it came out, either
by accident or by the magic art of some of the mixed multitude (as the
Jewish writers dream), in this shape; but not a word of his graving and
fashioning it, v. 24. But Moses relates to all ages what he did (v. 4),
though he himself here would not own it. Note, He that covers his sin
shall not prosper, for sooner or later it will be discovered. Well,
this was all Aaron had to say for himself; and he had better have said
nothing, for his defence did but aggravate his offence; and yet he is
not only spared, but preferred; as sin did abound, grace did much more
abound.
II. The people are next to be judged for this sin. The approach of
Moses soon spoiled their sport and turned their dancing into trembling.
Those that hectored Aaron into a compliance with them in their sin
durst not look Moses in the face, nor make the least opposition to the
severity which he thought fit to use both against the idol and against
the idolaters. Note, It is not impossible to make those sins which were
committed with daring presumption appear contemptible, when the
insolent perpetrators of them slink away overwhelmed in their own
confusion. The king that sits upon the throne of judgment scatters away
all evil with his eyes. Observe two things:--
1. How they were exposed to shame by their sin: The people were naked
(v. 25), not so much because they had some of them lost their ear-rings
(that was inconsiderable), but because they had lost their integrity,
and lay under the reproach of ingratitude to their best benefactor, and
a treacherous revolt from their rightful Lord. It was a shame to them,
and a perpetual blot, that they changed their glory into the similitude
of an ox. Other nations boasted that they were true to their false
gods; well may Israel blush for being false to the true God. Thus were
they made naked, stripped of their ornaments, and exposed to contempt;
stripped of their armour, and liable to insults. Thus our first
parents, when they had sinned, became naked, to their shame. Note,
Those that do dishonour to God really bring the greatest dishonour upon
themselves: so Israel here did, and Moses was concerned to see it,
though they themselves were not; he saw that they were naked.
2. The course that Moses took to roll away this reproach, not by
concealing the sin, or putting any false colour upon it, but by
punishing it, and so bearing a public testimony against it. Whenever it
should be case in their teeth that they had made a calf in Horeb, they
might have this to say, in answer to those that reproached them, that
though it was true there were those that did so, yet justice was
executed upon them. The government disallowed the sin, and suffered not
the sinners to go unpunished. They did so, but they paid dearly for it.
Thus (said God) thou shalt put the evil away, Deut. xiii. 5. Observe
here,
(1.) By whom vengeance was taken--by the children of Levi (v. 26, 28);
not by the immediate hand of God himself, as on Nadab and Abihu, but by
the sword of man, to teach them that idolatry was an iniquity to be
punished by the judge, being a denial of the God that is above, Job
xxxi. 28; Deut. xiii. 9. It was to be done by the sword of their own
brethren, that the execution of justice might redound more to the
honour of the nation. And, if they must fall now into the hands of man,
better so than flee before their enemies. The innocent must be culled
out to be the executioners of the guilty, that it might be the more
effectual warning to themselves, that they did not the like another
time; and the putting of them upon such an unpleasant service, and so
much against the grain as this must needs be, to kill their next
neighbours, was a punishment to them too for not appearing sooner to
prevent the sin, and make head against it. The Levites particularly
were employed in doing this execution; for, it should seem, there were
more of them than of any other tribe that had kept themselves free from
the contagion, which was the more laudable because Aaron, the head of
their tribe, was so deeply concerned in it. Now here we are told, [1.]
How the Levites were called out to this service: Moses stood in the
gate of the camp, the place of judgment; there he displayed a banner,
as it were, because of the truth, to enlist soldiers for God. He
proclaimed, Who is on the Lord's side? The idolaters had set up the
golden calf for their standard, and now Moses set up his, in opposition
to them. Now Moses clad himself with zeal as with a robe, and summoned
all those to appear forthwith that were on God's side, against the
golden calf. He does not proclaim, as Jehu, "Who is on my side (2 Kings
ix. 32), to avenge the indignity done to me?" but, Who is on the Lord's
side? It was God's cause that he espoused against the evil-doers, Ps.
xciv. 16. Note, First, There are two great interests on foot in the
world, with the one or the other of which all the children of men are
siding. The interest of sin and wickedness is the devil's interest, and
all wicked people side with that interest; the interest of truth and
holiness is God's interest, with which all godly people side; and it is
a case that will not admit a neutrality. Secondly, It concerns us all
to enquire whether we are on the Lord's side or not. Thirdly, Those who
are on his side are comparatively but few, and sometimes seem fewer
than really they are. Fourthly, God does sometimes call out those that
are on his side to appear for him, as witnesses, as soldiers, as
intercessors. [2.] How they were commissioned for this service (v. 27):
Slay every man his brother, that is, "Slay all those that you know to
have been active for the making and worshipping of the golden calf,
though they were your own nearest relations, or dearest friends." The
crime was committed publicly, the Levites saw who of their acquaintance
were concerned in it, and therefore needed no other direction than
their own knowledge whom to slay. And probably the greatest part of
those that were guilty were known, and known to be so, by some or other
of the Levites who were employed in the execution. Yet, it should seem,
they were to slay those only whom they found abroad in the streets of
the camp; for it might be hoped that those who had retired into their
tents were ashamed of what they had done, and were upon their knees,
repenting. Those are marked for ruin who persist in sin, and are not
ashamed of the abominations they have committed, Jer. viii. 12. But how
durst the Levites encounter so great a body, who probably were much
enraged by the burning of their calf? It is easy to account for this; a
sense of guilt disheartened the delinquents, and a divine commission
animated the executioners. And one thing that put life into them was
that Moses had said, Consecrate yourselves to day to the Lord, that he
may bestow a blessing upon you, thereby intimating to them that they
now stood fair for preferment and that, if they would but signalize
themselves upon this occasion, it would be construed into such a
consecration of themselves to God, and to his service, as would put
upon their tribe a perpetual honour. Those that consecrate themselves
to the Lord he will set apart for himself. Those that do the duty shall
have the dignity; and, if we do signal services for God, he will bestow
especial blessings upon us. There was a blessing designed for the tribe
of Levi; now says Moses, "Consecrate yourselves to the Lord, that you
may qualify yourselves to receive the blessing." The Levites were to
assist in the offering of sacrifice to God; and now they must begin
with the offering of these sacrifices to the honour of divine justice.
Those that are to minister about holy things must be not only sincere
and serious, but warm and zealous, bold and courageous, for God and
godliness. Thus all Christians, but especially ministers, must forsake
father and mother, and prefer the service of Christ and his interest
far before their nearest and dearest relations; for if we love our
relations better than Christ we are not worthy of him. See how this
zeal of the Levites is applauded, Deut. xxxiii. 9.
(2.) On whom vengeance is taken: There fell of the people that day
about 3000 men, v. 28. Probably these were but few, in comparison with
the many that were guilty; but these were the men that headed the
rebellion, and were therefore picked out, to be made examples of, for
terror to all others. Those that in the morning were shouting and
dancing before night were dying in their own blood; such a sudden
change do the judgments of God sometimes make with sinners that are
secure and jovial in their sin, as with Belshazzar by the hand-writing
upon the wall. This is written for warning to us. 1 Cor. x. 7, Neither
be you idolaters, as were some of them.
The Intercession of Moses. (b. c. 1491.)
30 And it came to pass on the morrow, that Moses said unto the people,
Ye have sinned a great sin: and now I will go up unto the Lord;
peradventure I shall make an atonement for your sin. 31 And Moses
returned unto the Lord, and said, Oh, this people have sinned a great
sin, and have made them gods of gold. 32 Yet now, if thou wilt
forgive their sin--; and if not, blot me, I pray thee, out of thy book
which thou hast written. 33 And the Lord said unto Moses, Whosoever
hath sinned against me, him will I blot out of my book. 34 Therefore
now go, lead the people unto the place of which I have spoken unto
thee: behold, mine Angel shall go before thee: nevertheless in the day
when I visit I will visit their sin upon them. 35 And the Lord
plagued the people, because they made the calf, which Aaron made.
Moses, having executed justice upon the principal offenders, is here
dealing both with the people and with God.
I. With the people, to bring them to repentance, v. 30.
1. When some were slain, lest the rest should imagine that, because
they were exempt from the capital punishment, they were therefore
looked upon as free from guilt, Moses here tells the survivors, You
have sinned a great sin, and therefore, though you have escaped this
time, except you repent, you shall all likewise perish. That they might
not think lightly of the sin itself, he calls it a great sin; and that
they might not think themselves innocent, because perhaps they were not
all so deeply guilty as some of those that were put to death, he tells
them all, You have sinned a great sin. The work of ministers is to show
people their sins, and the greatness of their sins. "You have sinned,
and therefore you are undone if your sins be not pardoned, for ever
undone without a Saviour. It is a great sin, and therefore calls for
great sorrow, for it puts you in great danger." To affect them with the
greatness of their sin he intimates to them what a difficult thing it
would be to make up the quarrel which God had with them for it. (1.) It
would not be done, unless he himself went up unto the Lord on purpose,
and gave as long and as solemn attendance as he had done for the
receiving of the law. And yet, (2.) Even so it was but a peradventure
that he should make atonement for them; the case was extremely
hazardous. This should convince us of the great evil there is in sin,
that he who undertook to make atonement found it no easy thing to do
it; he must go up to the Lord with his own blood to make atonement. The
malignity of sin appears in the price of pardons.
2. Yet it was some encouragement to the people (when they were told
that they had sinned a great sin) to hear that Moses, who had so great
an interest in heaven and so true an affection for them, would go up
unto the Lord to make atonement for them. Consolation should go along
with conviction: first wound, and then heal; first show people the
greatness of their sin, and then make known to them the atonement, and
give them hopes of mercy. Moses will go up unto the Lord, though it be
but a peradventure that he should make atonement. Christ, the great
Mediator, went upon greater certainty than this, for he had lain in the
bosom of the Father, and perfectly knew all his counsels. But to us
poor supplicants it is encouragement enough in prayer for particular
mercies that peradventure we may obtain them, though we have not an
absolute promise. Zeph. ii. 3, It may be, you shall be hid. In our
prayers for others, we should be humbly earnest with God, though it is
but a peradventure that God will give them repentance, 2 Tim. ii. 25.
II. He intercedes with God for mercy. Observe,
1. How pathetic his address was. Moses returned unto the Lord, not to
receive further instructions about the tabernacle: there were no more
conferences now about that matter. Thus men's sins and follies make
work for their friends and ministers, unpleasant work, many times, and
give great interruptions to that work which they delight in. Moses in
this address expresses, (1.) His great detestation of the people's sin,
v. 31. He speaks as one overwhelmed with the horror of it: Oh! this
people have sinned a great sin. God had first told him of it (v. 7),
and now he tells God of it, by way of lamentation. He does not call
them God's people, he knew they were unworthy to be called so; but this
people, this treacherous ungrateful people, they have made for
themselves gods of gold. It is a great sin indeed to make gold our god,
as those do that make it their hope, and set their heart on it. He does
not go about to excuse or extenuate the sin; but what he had said to
them by way of conviction he says to God by way of confession: They
have sinned a great sin; he came not to make apologies, but to make
atonement. "Lord, pardon the sin, for it is great," Ps. xxv. 11. (2.)
His great desire of the people's welfare (v. 32): Yet now it is not too
great a sin for infinite mercy to pardon, and therefore if thou wilt
forgive their sin. What then Moses? It is an abrupt expression, "If
thou wilt, I desire no more; if thou wilt, thou wilt be praised, I
shall be pleased, and abundantly recompensed for my intercession." It
is an expression like that of the dresser of the vineyard (Luke xiii.
9), If it bear fruit; or, If thou wilt forgive, is as much as, "O that
thou wouldest forgive!" as Luke xix. 42, If thou hadst known is, O that
thou hadst known. "But if not, if the decree has gone forth, and there
is no remedy, but they must be ruined; if this punishment which has
already been inflicted on many is not sufficient (2 Cor. ii. 6), but
they must all be cut off, blot me, I pray thee, out of the book which
thou hast written;" that is, "If they must be cut off, let me be cut
off with them, and cut short of Canaan; if all Israel must perish, I am
content to perish with them; let not the land of promise be mine by
survivorship." This expression may be illustrated from Ezek. xiii. 9,
where this is threatened against the false prophets, They shall not be
written in the writing of the house of Israel, neither shall they enter
into the land of Israel. God had told Moses that, if he would not
interpose he would make of him a great nation, v. 10. "No," says Moses,
"I am so far from desiring to see my name and family built up on the
ruins of Israel, that I will choose rather to sink with them. If I
cannot prevent their destruction, let me not see it (Num. xi. 15); let
me not be written among the living (Isa. iv. 3), nor among those that
are marked for preservation; even let me die in the last ditch." Thus
he expresses his tender affection for the people, and is a type of the
good Shepherd, that lays down his life for the sheep (John x. 11), who
was to be cut off from the land of the living for the transgression of
my people, Isa. liii. 8; Dan. ix. 26. He is also an example of
public-spiritedness to all, especially to those in public stations. All
private interests must be made subordinate to the good and welfare of
communities. It is no great matter what becomes of us and our families
in this world, so that it go well with the church of God, and there be
peace upon Israel. Moses thus importunes for a pardon, and wrestles
with God, not prescribing to him ("If thou wilt not forgive, thou art
either unjust or unkind"); no, he is far from that; but, "If not, let
me die with the Israelites, and the will of the Lord be done."
2. Observe how prevalent his address was. God would not take him at his
word; no, he will not blot any out of his book but those that by their
wilful disobedience have forfeited the honour of being enrolled in it
(v. 33); the soul that sins shall die, and not the innocent for the
guilty. This was also an intimation of mercy to the people, that they
should not all be destroyed in a body, but those only that had a hand
in the sin. Thus Moses gets ground by degrees. God would not at first
give him full assurances of his being reconciled to them, lest, if the
comfort of a pardon were too easily obtained, they should be emboldened
to do the like again, and should not be made sensible enough of the
evil of the sin. Comforts are suspended that convictions may be the
deeper impressed: also God would hereby exercise the faith and zeal of
Moses, their great intercessor. Further, in answer to the address of
Moses, (1.) God promises, notwithstanding this, to go on with his kind
intention of giving them the land of Canaan, the land he had spoken to
them of, v. 34. Therefore he sends Moses back to them to lead them,
though they were unworthy of him, and promises that his angel should go
before them, some created angel that was employed in the common
services of the kingdom of providence, which intimated that they were
not to expect any thing for the future to be done for them out of the
common road of providence, not any thing extraordinary. Moses
afterwards obtained a promise of God's special presence with them (ch.
xxxiii. 14, 17); but at present this was all he could prevail for. (2.)
Yet he threatens to remember this sin against them when hereafter he
should see cause to punish them for other sins: "When I visit, I will
visit for this among the rest. Next time I take the rod in hand, they
shall have one stripe the more for this." The Jews have a saying,
grounded on this, that henceforward no judgment fell upon Israel but
there was in it an ounce of the powder of the golden calf. I see no
ground in scripture for the opinion some are of, that God would not
have burdened them with such a multitude of sacrifices and other
ceremonial institutions if they had not provoked him by worshipping the
golden calf. On the contrary, Stephen says that when they made a calf,
and offered sacrifice to the idol, God turned, and gave them up to
worship the host of heaven (Acts vii. 41, 42); so that the strange
addictedness of that people to the sin of idolatry was a just judgment
upon them for making and worshipping the golden calf, and a judgment
they were never quite freed from till the captivity of Babylon. See
Rom. i. 23-25. Note, Many that are not immediately cut off in their
sins are reserved for a further day of reckoning: vengeance is slow,
but sure. For the present, the Lord plagued the people (v. 35),
probably by the pestilence, or some other infectious disease, which was
a messenger of God's wrath, and an earnest of worse. Aaron made the
calf, and yet it is said the people made it, because they worshipped
it. Deos qui rogat, ille facit--He who asks for gods makes them. Aaron
was not plagued, but the people; for his was a sin of infirmity, theirs
a presumptuous sin, between which there is a great difference, not
always discernable to us, but evident to God, whose judgment therefore,
we are sure, is according to truth. Thus Moses prevailed for a reprieve
and a mitigation of the punishment, but could not wholly turn away the
wrath of God. This (some think) bespeaks the inability of the law of
Moses to reconcile men to God and to perfect our peace with him, which
was reserved for Christ to do, in whom alone it is that God so pardons
sin as to remember it no more.
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E X O D U S
CHAP. XXXIII.
In this chapter we have a further account of the mediation of Moses
between God and Israel, for the making up of the breach that sin had
made between them. I. He brings a very humbling message from God to
them (ver. 1-3, 5), which has a good effect upon them, and helps to
prepare them for mercy, ver. 4, 6. II. He settles a correspondence
between God and them, and both God and the people signify their
approbation of that correspondence, God by descending in a cloudy
pillar, and the people by worshipping at the tent doors, ver. 7-11.
III. He is earnest with God in prayer, and prevails, 1. For a promise
of his presence with the people, ver. 12-17. 2. For a sight of his
glory for himself, ver. 18, &c.
The Israelites Reproved. (b. c. 1491.)
1 And the Lord said unto Moses, Depart, and go up hence, thou and the
people which thou hast brought up out of the land of Egypt, unto the
land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto
thy seed will I give it: 2 And I will send an angel before thee; and
I will drive out the Canaanite, the Amorite, and the Hittite, and the
Perizzite, the Hivite, and the Jebusite: 3 Unto a land flowing with
milk and honey: for I will not go up in the midst of thee; for thou art
a stiffnecked people: lest I consume thee in the way. 4 And when the
people heard these evil tidings, they mourned: and no man did put on
him his ornaments. 5 For the Lord had said unto Moses, Say unto the
children of Israel, Ye are a stiffnecked people: I will come up into
the midst of thee in a moment, and consume thee: therefore now put off
thy ornaments from thee, that I may know what to do unto thee. 6 And
the children of Israel stripped themselves of their ornaments by the
mount Horeb.
Here is, I. The message which God sent by Moses to the children of
Israel, signifying the continuance of the displeasure against them, and
the bad terms they yet stood upon with God. This he must let them know
for their further mortification. 1. He applies to them a mortifying
name, by giving them their just character--a stiff-necked people, v. 3,
5. "Go," says God to Moses, "go and tell them that they are so." He
that knows them better than they know themselves says so of them. God
would have brought them under the yoke of his law, and into the bond of
his covenant, but their necks were too stiff to bow to them. God would
have cured them of their corrupt and crooked dispositions, and have set
them straight; but they were wilful and obstinate, and hated to be
reformed, and would not have God to reign over them. Note, God judges
of men by the temper of their minds. We know what man does; God knows
what he is: we know what proceeds from man; God knows what is in man,
and nothing is more displeasing to him than stiff-neckedness, as
nothing in children is more offensive to their parents and teachers
than stubbornness. 2. He tells them what they deserved, that he should
come into the midst of them in a moment, and consume them, v. 5. Had he
dealt with them according to their sins, he had taken them away with a
swift destruction. Note, Those whom God pardons must be made to know
what their sin deserved, and how miserable they would have been if they
had been unpardoned, that God's mercy may be the more magnified. 3. He
bids them depart and go up hence to the land of Canaan, v. 1. This
Mount Sinai, where they now were, was the place appointed for the
setting up of God's tabernacle and solemn worship among them; this was
not yet done, so that in bidding them depart hence God intimates that
it should not be done--"Let them go forward as they are;" and so it was
very expressive of God's displeasure. 4. He turns them over to Moses,
as the people whom he had brought up out of the land of Egypt, and
leaves it to him to lead them to Canaan. 5. Though he promises to make
good his covenant with Abraham, in giving them Canaan, yet he denies
them the extraordinary tokens of his presence, such as they had
hitherto been blessed with, and leaves them under the common conduct of
Moses their prince, and the common convoy of a guardian angel: "I will
send an angel before thee, for thy protector, otherwise the evil angels
would soon destroy thee; but I will not go up in the midst of thee,
lest I consume thee" (v. 2, 3); not as if an angel would be more
patient and compassionate than God, but their affronts given to an
angel would not be so provoking as those given to the shechinah, or
divine Majesty itself. Note, The greater the privileges we enjoy the
greater is our danger if we do not improve them and live up to them. 6.
He speaks as one that was at a loss what course to take with them.
Justice said, "Cut them off, and consume them." Mercy said, "How shall
I give thee up, Ephraim?" Hos. xi. 8. Well, says God, put off thy
ornaments, that I may know what to do with thee; that is, "Put thyself
into the posture of a penitent, that the dispute may be determined in
thy favour, and mercy may rejoice against judgment," v. 5. Note, Calls
to repentance are plain indications of mercy designed. If the Lord were
pleased to kill us, justice knows what to do with a stiff-necked
people: but God has no pleasure in the death of those that die; let
them return and repent, and then mercy, which otherwise is at a loss,
knows what to do.
II. The people's melancholy reception of this message; it was evil
tidings to them to hear that they should not have God's special
presence with them, and therefore, 1. They mourned (v. 4), mourned for
their sin which had provoked God to withdraw from them, and mourned for
this as the sorest punishment of their sin. When 3000 of them were at
one time laid dead upon the spot by the Levites' sword, we do not find
that they mourned for this (hoping that it would help to expiate the
guilt); but when God denied them his favourable presence then they
mourned and were in bitterness. Note, Of all the bitter fruits and
consequences of sin, that which true penitents most lament, and dread
most, is God's departure from them. God had promised that,
notwithstanding their sin, he would give them the land flowing with
milk and honey. but they could have small joy of that if they had not
God's presence with them. Canaan itself would be no pleasant land
without that; therefore, if they want that, they mourn. 2. In token of
great shame and humiliation, those that were undressed did not put on
their ornaments (v. 4), and those that were dressed stripped themselves
of their ornaments, by the mount; or, as some read it, at a distance
from the mount (v. 6), standing afar off like the publican, Luke xviii.
13. God bade them lay aside their ornaments (v. 5), and they did so,
both to show, in general, their deep mourning, and, in particular, to
take a holy revenge upon themselves for giving their ear-rings to make
the golden calf of. Those that would part with their ornaments for the
maintenance of their sin could do no less than lay aside their
ornaments in token of their sorrow and shame for it. When the Lord God
calls to weeping and mourning we must comply with the call, and not
only fast from pleasant bread (Dan. x. 3), but lay aside our ornaments;
even those that are decent enough at other times are unseasonably worn
on days of humiliation or in times of public calamity, Isa. iii. 18.
The Tabernacle of the Congregation. (b. c. 1491.)
7 And Moses took the tabernacle, and pitched it without the camp, afar
off from the camp, and called it the Tabernacle of the congregation.
And it came to pass, that every one which sought the Lord went out unto
the tabernacle of the congregation, which was without the camp. 8 And
it came to pass, when Moses went out unto the tabernacle, that all the
people rose up, and stood every man at his tent door, and looked after
Moses, until he was gone into the tabernacle. 9 And it came to pass,
as Moses entered into the tabernacle, the cloudy pillar descended, and
stood at the door of the tabernacle, and the Lord talked with Moses.
10 And all the people saw the cloudy pillar stand at the tabernacle
door: and all the people rose up and worshipped, every man in his tent
door. 11 And the Lord spake unto Moses face to face, as a man
speaketh unto his friend. And he turned again into the camp: but his
servant Joshua, the son of Nun, a young man, departed not out of the
tabernacle.
Here is, I. One mark of displeasure put upon them for their further
humiliation: Moses took the tabernacle, not his own tent for his
family, but the tent wherein he gave audience, heard causes, and
enquired of God, the guild-hall (as it were) of their camp, and pitched
it without, afar off from the camp (v. 7), to signify to them that they
had rendered themselves unworthy of it, and that, unless peace was
made, it would return to them no more. God would thus let them know
that he was at variance with them: The Lord is far from the wicked.
Thus the glory of the Lord departed from the temple when it was
polluted with sin, Ezek. x. 4; xi. 23. Note, It is a sign that God is
angry when he removes his tabernacle, for his ordinances are fruits of
his favour and tokens of his presence; while we have them with us we
have him with us. Perhaps this tabernacle was a plan, or model rather,
of the tabernacle that was afterwards to be erected, a hasty draught
from the pattern shown him in the mount, designed for direction to the
workmen, and used, in the meantime, as a tabernacle of meeting between
God and Moses about public affairs. This was set up at a distance, to
affect the people with the loss of that glorious structure which, if
they had not forsaken their own mercies for lying vanities, was to have
been set up in the midst of them. Let them see what they had forfeited.
II. Many encouragements give them, notwithstanding, to hope that God
would yet be reconciled to them.
1. Though the tabernacle was removed, yet every one that was disposed
to seek the Lord was welcome to follow it, v. 7. Private persons, as
well as Moses, were invited and encouraged to apply to God, as
intercessors upon this occasion. A place was appointed for them to go
to without the camp, to solicit God's return to them. Thus when Ezra (a
second Moses) interceded for Israel there were assembled to him many
that trembled at God's word, Ezra ix. 4. When God designs mercy, he
stirs up prayer. He will be sought unto (Ezek. xxxvi. 37); and, thanks
be to his name, he may be sought unto, and will not reject the
intercession of the poorest. Every Israelite that sought the Lord was
welcome to this tabernacle, as well as Moses the man of God.
2. Moses undertook to mediate between God and Israel. He went out to
the tabernacle, the place of treaty, probably pitched between them and
the mount (v. 8), and he entered into the tabernacle, v. 9. That cause
could not but speed well which had so good a manager; when their judge
(under God) becomes their advocate, and he who was appointed to be
their law-giver is an intercessor for them, there is hope in Israel
concerning this thing.
3. The people seemed to be in a very good mind and well disposed
towards a reconciliation. (1.) When Moses went out to go to the
tabernacle, the people looked after him (v. 8), in token of their
respect to him whom before they had slighted, and their entire
dependence upon his mediation. By this it appeared that they were very
solicitous about this matter, desirous to be at peace with God and
concerned to know what would be the issue. Thus the disciples looked
after our Lord Jesus, when he ascended on high to enter into the holy
place not made with hands, till a cloud received him out of their
sight, as Moses here. And we must with an eye of faith follow him
likewise thither, where he is appearing in the presence of God for us;
then shall we have the benefit of his mediation. (2.) When they saw the
cloudy pillar, that symbol of God's presence, give Moses the meeting,
they all worshipped, every man at his tent door, v. 10. Thereby they
signified, [1.] Their humble adoration of the divine Majesty, which
they will ever worship, and not gods of gold any more. [2.] Their
joyful thankfulness to God that he was pleased to show them this token
for good, and give them hopes of a reconciliation; for, if he had been
pleased to kill them, he would not have shown them such things as
these, would not have raised them up such a mediator, nor given him
such countenance. [3.] Their hearty concurrence with Moses as their
advocate in every thing he should promise for them, and their
expectation of a comfortable and happy issue of this treaty. Thus must
we worship God in our tents with an eye to Christ as the Mediator.
Their worshipping in their tent doors declared plainly that they were
not ashamed publicly to own their respect to God and Moses, as they had
publicly worshipped the calf.
4. God was, in Moses, reconciling Israel to himself, and manifested
himself very willing to be at peace. (1.) God met Moses at the place of
treaty, v. 9. The cloudy pillar, which had withdrawn itself from the
camp when it was polluted with idolatry, now returned to this
tabernacle at some distance, coming back gradually. If our hearts go
forth towards God to meet him he will graciously come down to meet us.
(2.) God talked with Moses (v. 9), spoke to him face to face, as a man
speaks to his friend (v. 11), which intimates that God revealed himself
to Moses, not only with greater clearness and evidence of divine light
than to any other of the prophets, but also with greater expressions of
particular kindness and grace. He spoke, not as a prince to a subject,
but as a man to his friend, whom he loves, and with whom he takes sweet
counsel. This was great encouragement to Israel, to see their advocate
so great a favourite; and, that they might be encouraged by it, Moses
turned again into the camp, to tell the people what hopes he had of
bringing this business to a good issue, and that they might not despair
if he should be long absent. But, because he intended speedily to
return to the tabernacle of the congregation, he left Joshua there, for
it was not fit that the place should be empty, so long as the cloud of
glory stood at the door (v. 9); but, if God had any thing to say out of
that cloud while Moses was absent, Joshua was there, ready to hear it.
Moses Petitions to See God's Glory. (b. c. 1491.)
12 And Moses said unto the Lord, See, thou sayest unto me, Bring up
this people: and thou hast not let me know whom thou wilt send with me.
Yet thou hast said, I know thee by name, and thou hast also found grace
in my sight. 13 Now therefore, I pray thee, if I have found grace in
thy sight, show me now thy way, that I may know thee, that I may find
grace in thy sight: and consider that this nation is thy people. 14
And he said, My presence shall go with thee, and I will give thee rest.
15 And he said unto him, If thy presence go not with me, carry us not
up hence. 16 For wherein shall it be known here that I and thy people
have found grace in thy sight? is it not in that thou goest with us? so
shall we be separated, I and thy people, from all the people that are
upon the face of the earth. 17 And the Lord said unto Moses, I will
do this thing also that thou hast spoken: for thou hast found grace in
my sight, and I know thee by name. 18 And he said, I beseech thee,
show me thy glory. 19 And he said, I will make all my goodness pass
before thee, and I will proclaim the name of the Lord before thee; and
will be gracious to whom I will be gracious, and will show mercy on
whom I will show mercy. 20 And he said, Thou canst not see my face:
for there shall no man see me, and live. 21 And the Lord said,
Behold, there is a place by me, and thou shalt stand upon a rock: 22
And it shall come to pass, while my glory passeth by, that I will put
thee in a clift of the rock, and will cover thee with my hand while I
pass by: 23 And I will take away mine hand, and thou shalt see my
back parts: but my face shall not be seen.
Moses, having returned to the door of the tabernacle, becomes a humble
and importunate supplicant there for two very great favours, and as a
prince he has power with God, and prevails for both: herein he was a
type of Christ the great intercessor, whom the Father heareth always.
I. He is very earnest with God for a grant of his presence with Israel
in the rest of their march to Canaan, notwithstanding their
provocations. The people had by their sin deserved the wrath of God,
and for the turning away of that Moses had already prevailed, ch.
xxxii. 14. But they had likewise forfeited God's favourable presence,
and all the benefit and comfort of that, and this Moses is here begging
for the return of. Thus, by the intercession of Christ, we obtain not
only the removal of the curse, but an assurance of the blessing; we are
not only saved from ruin, but become entitled to everlasting happiness.
Observe how admirably Moses orders this cause before God, and fills his
mouth with arguments. What a value he expresses for God's favour, what
a concern for God's glory and the welfare of Israel. How he pleads, and
how he speeds.
1. How he pleads. (1.) He insists upon the commission God had given him
to bring up this people, v. 12. This he begins with: "Lord, it is thou
thyself that employest me; and wilt thou not own me? I am in the way of
my duty; and shall I not have thy presence with me in that way?" Whom
God calls out to any service he will be sure to furnish with necessary
assistances. "Now, Lord, thou hast ordered me a great work, and yet
left me at a loss how to go about it, and to through with it." Note,
Those that sincerely design and endeavour to do their duty may in faith
beg of God direction and strength for the doing of it. (2.) He improves
the interest he himself had with God, and pleads God's gracious
expressions of kindness to him: Thou hast said, I know thee by name, as
a particular friend and confidant, and thou hast also found grace in my
sight, above any other. Now, therefore, says Moses, if it be indeed so,
that I have found grace in thy sight, show me the way, v. 13. What
favour God had expressed to the people they had forfeited the benefit
of, there was no insisting upon that; and therefore Moses lays the
stress of his plea upon what God had said to him, which, though he owns
himself unworthy of, yet he hopes he has not thrown himself out of the
benefit of. By this therefore he takes hold on God: "Lord, if ever thou
wilt do any thing for me, do this for the people." Thus our Lord Jesus,
in his intercession, presents himself to the Father, as one in whom he
is always well pleased, and so obtains mercy for us with whom he is
justly displeased; and we are accepted in the beloved. Thus also men of
public spirit love to improve their interest both with God and man for
the public good. Observe what it is he is thus earnest for: Show me thy
way, that I may know that I find grace in thy sight. Note, Divine
direction is one of the best evidences of divine favour. By this we may
know that we find grace in God's sight, if we find grace in our hearts
to guide and quicken us in the way of our duty. God's good work in us
is the surest discovery of his good-will towards us. (3.) He insinuates
that the people also, though most unworthy, yet were in some relation
to God: "Consider that this nation is thy people, a people that thou
hast done great things for, redeemed to thyself, and taken into
covenant with thyself; Lord, they are thy own, do not leave them." The
offended father considers this, "My child is foolish and froward, but
he is my child, and I cannot abandon him." (4.) He expresses the great
value he had for the presence of God. When God said, My presence shall
go with thee, he caught at that word, as that which he could not live
and move without: "If thy presence go not with me, carry us not up
hence," v. 15. He speaks as one that dreaded the thought of going
forward without God's presence, knowing that their marches could not be
safe, nor their encampments easy, if they had not God with them.
"Better lie down and die here in the wilderness than go forward to
Canaan without God's presence." Note, Those who know how to value God's
favours are best prepared to receive them. Observe how earnest Moses is
in this matter; he begs as one that would take no denial. "Here we will
stay till we obtain thy favour; like Jacob, I will not let thee go
except thou bless me." And observe how he advances upon God's
concessions; the kind intimations given him make him yet more
importunate. Thus God's gracious promises, and the advances of mercy
towards us, should not only encourage our faith, but excite our
fervency in prayer. (5.) He concludes with an argument taken from God's
glory (v. 16): "Wherein shall it be known to the nations that have
their eyes upon us that I and thy people (with whom my interests are
all blended) have found grace in thy sight, distinguishing favour, so
as to be separated from all people on earth? How will it appear that we
are indeed thus honoured? Is it not in that thou goest with us? Nothing
short of this can answer these characters. Let it never be said that we
are a peculiar people, and highly favoured, for we stand but upon a
level with the rest of our neighbours unless thou go with us; sending
an angel with us will not serve." He lays a stress upon the
place--"here in this wilderness, whither thou hast led us, and where we
shall be certainly lost if thou leave us." Note, God's special presence
with us in this wilderness, by his Spirit and grace, to direct, defend,
and comfort us, is the surest pledge of his special love to us and will
redound to his glory as well as our benefit.
2. Observe how he speeds. He obtained an assurance of God's favour,
(1.) To himself (v. 14): "I will give thee rest, I will take care to
make thee easy in this matter; however it be, thou shalt have
satisfaction." Moses never entered Canaan, and yet God made good his
word that he would give him rest, Dan. xii. 13. (2.) To the people for
his sake. Moses was not content with that answer which bespoke favour
to himself only, he must gain a promise, an express promise, for the
people too, or he is not at rest; gracious generous souls think it not
enough to get to heaven themselves, but would have all their friends go
thither, too. And in this also Moses prevailed: I will do this thing
also that thou hast spoken, v. 17. Moses is not checked as an
unreasonable beggar, whom no saying would serve, but he is encouraged.
God grants as long as he asks, gives liberally, and does not upbraid
him. See the power of prayer, and be quickened hereby to ask, and seek,
and knock, and to continue instant in prayer, to pray always and not to
faint. See the riches of God's goodness. When he has done much, yet he
is willing to do more: I will do this also--above what we are able to
ask or think. See, in type, the prevalency of Christ's intercession,
which he ever lives to make for all those that come to God by him, and
the ground of that prevalency. It is purely his own merit, not any
thing in those for whom he intercedes; it is because thou hast found
grace in my sight. And now the matter is settled, God is perfectly
reconciled to them, his presence in the pillar of cloud returns to them
and shall continue with them; all is well again, and henceforth we hear
no more of the golden calf. Lord, who is a God like unto thee,
pardoning iniquity?
II. Having gained this point, he next begs a sight of God's glory, and
is heard in this matter also. Observe,
1. The humble request Moses makes: I beseech thee, show me thy glory,
v. 18. Moses had lately been in the mount with God, had continued there
a great while, and had enjoyed as intimate a communion with God as ever
any man had on this side heaven; and yet he is still desiring a further
acquaintance. All that are effectually called to the knowledge of God
and fellowship with him, though they desire nothing more than God, are
nevertheless still coveting more and more of him, till they come to see
as they are seen. Moses had wonderfully prevailed with God for one
favour after another, and the success of his prayers emboldened him to
go on still to seek God; the more he had the more he asked: when we are
in a good frame at the throne of grace, we should endeavour to preserve
and improve it, and strike while the iron is hot: "Show me thy glory;
make me to see it" (so the word is); "make it some way or other
visible, and enable me to bear the sight of it." Not that he was so
ignorant as to think God's essence could be seen with bodily eyes; but,
having hitherto only heard a voice out of a pillar of cloud or fire, he
desired to see some representation of the divine glory, such as God saw
fit to gratify him with. It was not fit that the people should see any
similitude when the Lord spoke unto them, lest they should corrupt
themselves; but he hoped that there was not that danger in his seeing
some similitude. Something it was more than he had yet seen that Moses
desired. If it was purely for the assisting of his faith and devotion,
the desire was commendable; but perhaps there was in it a mixture of
human infirmity. God will have us walk by faith, not by sight, in this
world; and faith comes by hearing. Some think that Moses desired a
sight of God's glory as a token of his reconciliation, and an earnest
of that presence which he had promised them; but he knew not what he
asked.
2. The gracious reply God made to this request. (1.) He denied that
which was not fit to be granted, and which Moses could not bear: Thou
canst not see my face, v. 20. A full discovery of the glory of God
would quite overpower the faculties of any mortal man in this present
state, and overwhelm him, even Moses himself. Man is mean and unworthy
of it, weak and could not bear it, guilty and could not but dread it.
It is in compassion to our infirmity that God holdeth back the face of
his throne, and spreadeth a cloud upon it, Job xxvi. 9. God has said
that here (that is, in this world) his face shall not be seen (v. 23);
that is an honour reserved for the future state, to be the eternal
bliss of holy souls: should men in this state know what it is, they
would not be content to live short of it. There is a knowledge and
enjoyment of God which must be waited for in another world, when we
shall see him as he is, 1 John iii. 2. In the meantime let us adore the
height of what we do know of God, and the depth of what we do not. Long
before this, Jacob had spoken of it with wonder that he had seen God
face to face, and yet his life was preserved, Gen. xxxii. 30. Sinful
man dreads the sight of God his Judge; but holy souls, being by the
Spirit of the Lord changed into the same image, behold with open face
the glory of the Lord. 2 Cor. iii. 18. (2.) He granted that which would
be abundantly satisfying. [1.] He should hear what would please him (v.
19): I will make all my goodness pass before thee. He had given him
wonderful instances of his goodness in being reconciled to Israel: but
that was only goodness in the stream; he would show him goodness in the
spring--all his goodness. This was a sufficient answer to his request.
"Show me thy glory," says Moses. "I will show thee my goodness," says
God. Note, God's goodness is his glory; and he will have us to know him
by the glory of his mercy more than by the glory of his majesty; for we
must fear even the Lord and his goodness, Hos. iii. 5. That especially
which is the glory of God's goodness is the sovereignty of it, that he
will be gracious to whom he will be gracious, that, as an absolute
proprietor, he makes what difference he pleases in bestowing his gifts,
and is not debtor to any, nor accountable to any (may he not do what he
will with his own?); also that all his reasons of mercy are fetched
from within himself, not from any merit in his creatures: as he has
mercy on whom he will, so, because he will. Even so, Father, because it
seemed good in thy sight. It is never said, "I will be angry at whom I
will be angry," for his wrath is always just and holy; but I will show
mercy on whom I will show mercy, for his grace is always free. He never
damns by prerogative, but by prerogative he saves. The apostle quotes
this (Rom. ix. 15) in answer to those who charged God with
unrighteousness in giving that grace freely to some which he withholds
justly from others. [2.] He should see what he could bear, and what
would suffice him. The matter is concerted so as that Moses might be
safe and yet satisfied. First, Save in a cleft of the rock, v. 21, 22.
In this he was to be sheltered from the dazzling light and devouring
fire of God's glory. This was the rock in Horeb out of which water was
brought, of which it is said, That rock was Christ, 1 Cor. x. 4. It is
in the clefts of this rock that we are secured from the wrath of God,
which otherwise would consume us; God himself will protect those that
are thus hid. And it is only through Christ that we have the knowledge
of the glory of God. None can see his glory to their comfort but those
who stand upon this rock, and take shelter in it. Secondly, He was
satisfied with a sight of his back-parts, v. 23. He should see more of
God than any ever saw on earth, but not so much as those see who are in
heaven. The face, in man, is the seat of majesty, and men are known by
their faces; in them we take a full view of men. That sight of God
Moses might not have, but such a sight as we have of a man who has gone
past us, so that we only see his back, and have (as we say) a blush of
him. We cannot be said to look at God, but rather to look after him
(Gen. xvi. 13); for we see through a glass darkly. When we see what God
has done in his works, observe the goings of our God, our King, we see
(as it were) his back-parts. The best thus know but in part, and we
cannot order our speech concerning God, by reason of darkness, any more
than we can describe a man whose face we never saw. Now Moses was
allowed to see only the back-parts; but long afterwards, when he was a
witness to Christ's transfiguration, he saw his face shine as the sun.
If we faithfully improve the discoveries God gives us of himself while
we are here, a brighter and more glorious scene will shortly be opened
to us; for to him that hath shall be given.
__________________________________________________________________
E X O D U S
CHAP. XXXIV.
God having in the foregoing chapter intimated to Moses his
reconciliation to Israel, here gives proofs of it, proceeding to settle
his covenant and communion with them. Four instances of the return of
his favour we have in this chapter:--I. The orders he gives to Moses to
come up to the mount, the next morning, and bring two tables of stone
with him, ver. 1-4. II. His meeting him there, and the proclamation of
his name, ver. 5-9. III. The instructions he gave him there, and his
converse with him for forty days together, without intermission, ver.
10-28. IV. The honour he put upon him when he sent him down with his
face shining, ver. 29-35. In all this God dealt with Moses as a public
person, and mediator between him and Israel, and a type of the great
Mediator.
God's Proclamation of Himself. (b. c. 1491.)
1 And the Lord said unto Moses, Hew thee two tables of stone like unto
the first: and I will write upon these tables the words that were in
the first tables, which thou brakest. 2 And be ready in the morning,
and come up in the morning unto Mount Sinai, and present thyself there
to me in the top of the mount. 3 And no man shall come up with thee,
neither let any man be seen throughout all the mount; neither let the
flocks nor herds feed before that mount. 4 And he hewed two tables of
stone like unto the first; and Moses rose up early in the morning, and
went up unto Mount Sinai, as the Lord had commanded him, and took in
his hand the two tables of stone.
The treaty that was on foot between God and Israel being broken off
abruptly, by their worshipping the golden calf, when peace was made all
must be begun anew, not where they left off, but from the beginning.
Thus backsliders must repent, and do their first works, Rev. ii. 5.
I. Moses must prepare for the renewing of the tables, v. 1. Before, God
himself provided the tables, and wrote on them; now, Moses must hew out
the tables, and God would only write upon them. Thus, in the first
writing of the law upon the heart of man in innocency, both the tables
and the writing were the work of God; but when those were broken and
defaced by sin, and the divine law was to be preserved in the
scriptures, God therein made use of the ministry of man, and Moses
first. But the prophets and apostles did only hew the tables, as it
were; the writing was God's still, for all scripture is given by
inspiration of God. Observe, When God was reconciled to them, he
ordered the tables to be renewed, and wrote his law in them, which
plainly intimates to us, 1. That even under the gospel of peace and
reconciliation by Christ (of which the intercession of Moses was
typical) the moral law should continue to bind believers. Though Christ
has redeemed us from the curse of the law, yet not from the command of
it, but still we are under the law to Christ; when our Saviour, in his
sermon on the mount, expounded the moral law, and vindicated it from
the corrupt glosses with which the scribes and Pharisees had broken it
(Matt. v. 19), he did in effect renew the tables, and make them like
the first, that is, reduce the law to its primitive sense and
intention. 2. That the best evidence of the pardon of sin and peace
with God is the writing of the law in the heart. The first token God
gave of his reconciliation to Israel was the renewing of the tables of
the law; thus the first article of the new covenant is, I will write my
law in their heart (Heb. viii. 10), and it follows (v. 12), for I will
be merciful to their unrighteousness. 3. That, if we would have God to
write the law in our hearts, we must prepare our hearts for the
reception of it. The heart of stone must be hewn by conviction and
humiliation for sin (Hos. vi. 5), the superfluity of naughtiness must
be taken off (James i. 21), the heart made smooth, and laboured with,
that the word may have a place in it. Moses did accordingly hew out the
tables of stone, or slate, for they were so slight and thin that Moses
carried them both in his hand; and, for their dimensions, they must
have been somewhat less, and perhaps not much, than the ark in which
they were deposited, which was a yard and quarter long, and three
quarters broad. It should seem there was nothing particularly curious
in the framing of them, for there was no great time taken; Moses had
them ready presently, to take up with him, next morning. They were to
receive their beauty, not from the art of man, but from the finger of
God.
II. Moses must attend again on the top of Mount Sinai, and present
himself to God there, v. 2. Though the absence of Moses, and his
continuance so long on the mount, had lately occasioned their making
the golden calf, yet God did not therefore alter his measures, but he
shall come up and tarry as long as he had done, to try whether they had
learned to wait. To strike an awe upon the people, they are directed to
keep their distance, none must come up with him, v. 3. They had said
(ch. xxxii. 1), We know not what has become of him, and God will not
let them know. Moses, accordingly, rose up early (v. 4) to go to the
place appointed, to show how forward he was to present himself before
God and loth to lose time. It is good to be early at our devotions. The
morning is perhaps as good a friend to the graces as it is to the
muses.
5 And the Lord descended in the cloud, and stood with him there, and
proclaimed the name of the Lord. 6 And the Lord passed by before him,
and proclaimed, The Lord, The Lord God, merciful and gracious,
longsuffering, and abundant in goodness and truth, 7 Keeping mercy
for thousands, forgiving iniquity and transgression and sin, and that
will by no means clear the guilty; visiting the iniquity of the fathers
upon the children, and upon the children's children, unto the third and
to the fourth generation. 8 And Moses made haste, and bowed his head
toward the earth, and worshipped. 9 And he said, If now I have found
grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for
it is a stiffnecked people; and pardon our iniquity and our sin, and
take us for thine inheritance.
No sooner had Moses got to the top of the mount than God gave him the
meeting (v. 5): The Lord descended, by some sensible token of his
presence, and manifestation of his glory. His descending bespeaks his
condescension; he humbles himself to take cognizance of those that
humble themselves to walk with him. Ps. cxiii. 6, Lord, what is man,
that he should be thus visited? He descended in the cloud, probably
that pillar of cloud which had hitherto gone before Israel, and had the
day before met Moses at the door of the tabernacle. This cloud was to
strike an awe upon Moses, that the familiarity he was admitted to might
not breed contempt. The disciples feared, when they entered the cloud.
His making a cloud his pavilion intimated that, though he made known
much of himself, yet there was much more concealed. Now observe,
I. How God proclaimed his name (v. 6, 7): he did it in transitu--as he
passed by him. Fixed views of God are reserved for the future state;
the best we have in this world are transient. God now was performing
what he had promised Moses, the day before, that his glory should pass
by, ch. xxxiii. 22. He proclaimed the name of the Lord, by which he
would make himself known. He had made himself known to Moses in the
glory of his self-existence and self-sufficiency when he proclaimed
that name, I am that I am; now he makes himself known in the glory of
his grace, and goodness, and all-sufficiency to us. Now that God is
about to publish a second edition of the law he prefaces it with this
proclamation; for it is God's grace or goodness that gives the law,
especially the remedial law. The pardon of Israel's sin in worshipping
the calf was now to pass the seals; and God, by this declaration, would
let them know that he pardoned ex mero motu--merely out of his own good
pleasure, not for their merits' sake, but from his own inclination to
forgive. The proclaiming of it denotes the universal extent of God's
mercy. He is not only good to Israel, but good to all; let all take
notice of it. He that hath an ear, let him hear, and know, and believe,
1. That the God with whom we have to do is a great God. He is Jehovah,
the Lord, who has his being of himself, and is the fountain of all
being, Jehovah-El, the Lord, the strong God, a God of almighty power
himself, and the original of all power. This is prefixed before the
display of his mercy, to teach us to think and to speak even of God's
grace and goodness with great seriousness and a holy awe, and to
encourage us to depend upon these mercies; they are not the mercies of
a man, that is frail and feeble, false and fickle, but the mercies of
the Lord, the Lord God; therefore sure mercies, and sovereign mercies,
mercies that may be trusted, but not tempted.
2. That he is a good God. His greatness and goodness illustrate and set
off each other. That the terror of his greatness may not make us
afraid, we are told how good he is; and, that we may not presume upon
his goodness, we are told how great he is. Many words are here heaped
up, to acquaint us with, and convince us of, God's goodness, and to
show how much his goodness is both his glory and his delight, yet
without any tautology. (1.) He is merciful. This bespeaks his tender
compassion, like that of a father to his children. This is put first,
because it is the first wheel in all the instances of God's good-will
to fallen man, whose misery makes him an object of pity, Judg. x. 16;
Isa. lxiii. 9. Let us not then have either hard thoughts of God or hard
hearts towards our brethren. (2.) He is gracious. This bespeaks both
freeness and kindness; it intimates not only that he has a compassion
to his creatures, but a complacency in them and in doing good to them,
and this of his own good-will, and not for the sake of any thing in
them. His mercy is grace, free grace; this teaches us to be not only
pitiful, but courteous, 1 Pet. iii. 8. (3.) He is long-suffering. This
is a branch of God's goodness which the wickedness of sinners gives
occasion for; that of Israel had done so: they had tried his patience,
and experienced it. He is long-suffering, that is, he is slow to anger,
and delays the execution of his justice; he waits to be gracious, and
lengthens out the offers of his mercy. (4.) He is abundant in goodness
and truth. This bespeaks plentiful goodness, goodness abounding above
our deserts, above our conception and expression. The springs of mercy
are always full, the streams of mercy always flowing; there is mercy
enough in God, enough for all, enough for each, enough for ever. It
bespeaks promised goodness, goodness and truth put together, goodness
engaged by promise, and his faithfulness pledged for the security of
it. He not only does good, but by his promise he raises our expectation
of it, and even binds himself to show mercy. (5.) He keepeth mercy for
thousands. This denotes, [1.] Mercy extended to thousands of persons.
When he gives to some, still he keeps for others, and is never
exhausted; he has mercy enough for all the thousands of Israel, when
they shall multiply as the sand. [2.] Mercy entailed upon thousands of
generations, even those upon whom the ends of the world have come; nay,
the line of it is drawn parallel with that of eternity itself. (6.) He
for giveth iniquity, transgression, and sin. Pardoning mercy is
specified, because in this divine grace is most magnified, and because
in this divine grace is most magnified, and because it is this which
opens the door to all other gifts of his divine grace, and because of
this he had lately given a very pregnant proof. He forgives offences of
all sorts--iniquity, transgression, and sin, multiplies his pardons;
and with him is plenteous redemption.
3. That he is a just and holy God. For, (1.) He will by no means clear
the guilty. Some read it so as to express a mitigation of wrath, even
when he does punish: When he empties, he will not make quite desolate;
that is, "He does not proceed to the greatest extremity, till there be
no remedy." As we read it, we must expound it that he will by no means
connive at the guilty, as if he took no notice of their sin. Or, he
will not clear the impenitently guilty, that go on still in their
trespasses: he will not clear the guilty without some satisfaction to
his justice, and necessary vindications of the honour of his
government. (2.) He visits the iniquity of the fathers upon the
children. He may justly do it, for all souls are his, and there is a
malignity in sin that taints the blood. He sometimes will do it,
especially for the punishment of idolaters. Thus he shows his hatred to
sin, and displeasure against it; yet he keepeth not his anger for ever,
but visits to the third and fourth generation only, while he keepeth
his mercy for thousands. Well, this is God's name for ever, and this is
his memorial unto all generations.
II. How Moses received this declaration which God made of himself, and
of his grace and mercy. It should seem as if Moses accepted this as a
sufficient answer to his request that God would show him his glory; for
we read not that he went into the cleft of the rock, whence to gain a
sight of God's back parts. Perhaps this satisfied him, and he desired
no more; as we read not that Thomas did thrust his hand into Christ's
side, though Christ invited him to do it. God having thus proclaimed
his name, Moses says, "It is enough, I expect no more till I come to
heaven;" at least he did not think fit to relate what he saw. Now we
are here told,
1. What impression it made upon him: Moses made haste, and bowed his
head, v. 8. Thus he expressed, (1.) His humble reverence and adoration
of God's glory, giving him the honour due to that name he had thus
proclaimed. Even the goodness of God must be looked upon by us with a
profound veneration and holy awe. (2.) His joy in this discovery which
God had made of himself, and his thankfulness for it. We have reason
gratefully to acknowledge God's goodness to us, not only in the real
instances of it, but in the declarations he has made of it by his word;
not only that he is, and will be, gracious to us, but that he is
pleased to let us know it. (3.) His holy submission to the will of God,
made known in this declaration, subscribing to his justice as well as
mercy, and putting himself and his people Israel under the government
and direction of such a God as Jehovah had now proclaimed himself to
be. Let this God be our God for ever and ever.
2. What improvement he made of it. He immediately grounded a prayer
upon it (v. 9); and a more earnest affectionate prayer it is, (1.) For
the presence of God with his people Israel in the wilderness: "I pray
thee, go among us, for thy presence is all in all to our safety and
success." (2.) For pardon of sin: "O pardon our iniquity and our sin,
else we cannot expect thee to go among us." And, (3.) For the
privileges of a peculiar people: "Take us for thy inheritance, which
thou wilt have a particular eye to, and concern for, and delight in."
These things God had already promised, and given Moses assurances of,
and yet he prays for them, not as doubting the sincerity of God's
grants, but as one solicitous for the ratification of them. God's
promises are intended, not to supersede, but to direct and encourage,
prayer. Those who have some good hopes, through grace, that their sins
are pardoned, must yet continue to pray for pardon, for the renewing of
their pardon, and the clearing of it more and more to their souls. The
more we see of God's goodness the more ashamed we should be of our own
sins, and the more earnest for an interest in it. God had said, in the
close of the proclamation, that he would visit the iniquity upon the
children; and Moses here deprecates that. "Lord, do not only pardon it
to them, but to their children, and let our covenant-relation to thee
be entailed upon our posterity, as an inheritance." Thus Moses, like a
man of a truly public spirit, intercedes even for the children that
should be born. But it is a strange plea he urges: For it is a
stiff-necked people. God had given this as a reason why he would not go
along with them, ch. xxxiii. 3. "Yea," says Moses, "the rather go along
with us; for the worse they are the more need they have of thy presence
and grace to make them better." Moses sees them so stiff-necked that,
for his part, he has neither patience nor power enough to deal with
them. "Therefore, Lord, do thou go among us, else they will never be
kept in awe. Thou wilt spare, and bear with them, for thou art God, and
not man," Hos. xi. 9.
A Caution Against Idolatry. (b. c. 1491.)
10 And he said, Behold, I make a covenant: before all thy people I will
do marvels, such as have not been done in all the earth, nor in any
nation: and all the people among which thou art shall see the work of
the Lord: for it is a terrible thing that I will do with thee. 11
Observe thou that which I command thee this day: behold, I drive out
before thee the Amorite, and the Canaanite, and the Hittite, and the
Perizzite, and the Hivite, and the Jebusite. 12 Take heed to thyself,
lest thou make a covenant with the inhabitants of the land whither thou
goest, lest it be for a snare in the midst of thee: 13 But ye shall
destroy their altars, break their images, and cut down their groves:
14 For thou shalt worship no other god: for the Lord, whose name is
Jealous, is a jealous God: 15 Lest thou make a covenant with the
inhabitants of the land, and they go a whoring after their gods, and do
sacrifice unto their gods, and one call thee, and thou eat of his
sacrifice; 16 And thou take of their daughters unto thy sons, and
their daughters go a whoring after their gods, and make thy sons go a
whoring after their gods. 17 Thou shalt make thee no molten gods.
Reconciliation being made, a covenant of friendship is here settled
between God and Israel. The traitors are not only pardoned, but
preferred and made favourites again. Well may the assurances of this be
ushered in with a behold, a word commanding attention and admiration:
Behold, I make a covenant. When the covenant was broken, it was Israel
that broke it; now that it comes to be renewed, it is God that makes
it. If there be quarrels, we must bear all the blame; if there be
peace, God must have all the glory. Here is,
I. God's part of this covenant, what he would do for them, v. 10, 11.
1. In general: Before all thy people, I will do marvels. Note,
Covenant-blessings are marvellous things (Ps. xcviii. 1), marvels in
the kingdom of grace; those mentioned here were marvels in the kingdom
of nature, the drying up of Jordan, the standing still of the sun, &c.
Marvels indeed, for they were without precedent, such as have not been
done in all the earth. They were the joy of Israel, and the
confirmation of their faith: Thy people shall see, and own the work of
the Lord. And they were the terror of their enemies: It is a terrible
thing that I will do. Nay, even God's own people should see them with
astonishment. 2. In particular: I drive out before thee the Amorite.
God, as King of nations, plucks up some, to plant others, as it pleases
him; as King of saints, he made room for the vine he brought out of
Egypt, Ps. lxxx. 8, 9. Kingdoms are sacrificed to Israel's interests,
Isa. xliii. 3, 4.
II. Their part of the covenant: Observe that which I command thee. We
cannot expect the benefit of the promises unless we make conscience of
the precepts.
1. The two great precepts are, (1.) Thou shalt worship no other gods
(v. 14), not give divine honour to any creature, or any name
whatsoever, the creature of fancy. A good reason is annexed. It is at
thy peril if thou do: For the Lord, whose name is Jealous, is a jealous
God, as tender in the matters of his worship as the husband is of the
honour of the marriage-bed. Jealousy is called the rage of a man (Prov.
vi. 34), but it is God's holy and just displeasure. Those cannot
worship God aright who do not worship him alone. (2.) "Thou shalt make
thee no molten god (v. 17); thou shalt not worship the true God by
images." This was the sin they had lately fallen into, which therefore
they are particularly cautioned against.
2. Fences are here erected about these two precepts by two others: (1.)
That they might not be tempted to worship other gods, they must not
join in affinity or friendship with those that did (v. 12): "Take heed
to thyself, for thou art upon thy good behaviour. It is a sin that thou
art prone to and that will easily beset thee, and therefore be very
cautious, and carefully abstain from all appearances of it and advances
towards it. Make no covenant with the inhabitants of the land." If God,
in kindness to them, drove out the Canaanites, they ought, in duty to
God, not to harbour them. What could be insisted on more reasonable
than this? If God make war with the Canaanites, let not Israel make
peace with them. If God take care that the Canaanites be not their
lords, let them take care that they be not their snares. It was for
their civil interest to complete the conquest of the land; so much does
God consult our benefit in the laws he gives us. They must particularly
take heed of intermarrying with them, v. 15, 16. If they espoused their
children, they would be in danger of espousing their gods; such is the
corruption of nature that the bad are much more likely to debauch the
good than the good to reform the bad. The way of sin is downhill: those
that are in league with idolaters will come by degrees to be in love
with idolatry; and those that are prevailed upon to eat of the
idolatrous sacrifice will come at length to offer it. Obsta
principiis--Nip the mischief in the bud. (2.) That they might not be
tempted to make molten gods, they must utterly destroy those they found
and all that belong to them, the altars and groves (v. 13), lest, if
these were left standing, they should be brought, in process of time,
either to use them or to take pattern by them, or to abate in their
detestation and dread of idolatry. The relics of idolatry ought to be
abolished as affronts to the holy God and a great reproach to human
nature. Let it never be said that men who pretend to reason were ever
guilty of such absurdities as to make gods of their own and worship
them.
Solemn Feasts Appointed. (b. c. 1491.)
18 The feast of unleavened bread shalt thou keep. Seven days thou shalt
eat unleavened bread, as I commanded thee, in the time of the month
Abib: for in the month Abib thou camest out from Egypt. 19 All that
openeth the matrix is mine; and every firstling among thy cattle,
whether ox or sheep, that is male. 20 But the firstling of an ass
thou shalt redeem with a lamb: and if thou redeem him not, then shalt
thou break his neck. All the firstborn of thy sons thou shalt redeem.
And none shall appear before me empty. 21 Six days thou shalt work,
but on the seventh day thou shalt rest: in earing time and in harvest
thou shalt rest. 22 And thou shalt observe the feast of weeks, of the
firstfruits of wheat harvest, and the feast of ingathering at the
year's end. 23 Thrice in the year shall all your men children appear
before the Lord God, the God of Israel. 24 For I will cast out the
nations before thee, and enlarge thy borders: neither shall any man
desire thy land, when thou shalt go up to appear before the Lord thy
God thrice in the year. 25 Thou shalt not offer the blood of my
sacrifice with leaven; neither shall the sacrifice of the feast of the
passover be left unto the morning. 26 The first of the firstfruits of
thy land thou shalt bring unto the house of the Lord thy God. Thou
shalt not seethe a kid in his mother's milk. 27 And the Lord said
unto Moses, Write thou these words: for after the tenor of these words
I have made a covenant with thee and with Israel.
Here is a repetition of several appointments made before, especially
relating to their solemn feasts. When they had made the calf, they
proclaimed a feast in honour of it; now, that they might never do so
again, they are here charged with the observance of the feasts which
God had instituted. Note, Men need not be drawn from their religion by
the temptation of mirth, for we serve a Master that has abundantly
provided for the joy of his servants: serious godliness is a continual
feast, and joy in God always.
I. Once a week they must rest (v. 21), even in earing time, and in
harvest, the most busy times of the year. All worldly business must
give way to that holy rest; harvest-work will prosper the better for
the religious observance of the sabbath-day in harvest-time. Hereby we
must show that we prefer our communion with God, and our duty to him,
before either the business or the joy of harvest.
II. Thrice a year they must feast (v. 23); they must then appear before
the Lord, God, the God of Israel. In all our religious approaches to
God, we must eye him as the Lord God, infinitely blessed, great, and
glorious, that we may worship him with reverence and godly fear, as the
God of Israel, a God in covenant with us, that we may be encouraged to
trust in him, and to serve him cheerfully. We always are before God;
but, in holy duties, we present ourselves before him, as servants to
receive commands, as petitioners to sue for favours, and we have reason
to do both with joy. But it might be suggested that, when all the males
from every part of the country had gone up to worship in the place that
God should choose, the country would be left exposed to the insults of
their neighbours; and what would become of the poor women and children,
and sick and aged, that were left at home? Trust God with them (v. 24):
Neither shall any man desire thy land; not only they shall not invade
it, but they shall not so much as think of invading it. Note, 1. All
hearts are in God's hands, and under his check; he can lay a restraint,
not only upon men's actions, but upon their desires. Canaan was a
desirable land, and the neighbouring nations were greedy enough; and
yet God says, "They shall not desire it." Let us check all sinful
desires in our own hearts against God and his glory, and then trust him
to check all sinful desires in the hearts of others against us and our
interest. 2. The way of duty is the way of safety. If we serve God, he
will preserve us; and those that venture for him shall never lose by
him. While we are employed in God's work, and are attending upon him,
we are taken under special protection, as noblemen and members of
parliament are privileged from arrests.
III. The three feasts are here mentioned, with their appendages. 1. The
passover, and the feast of unleavened bread, in remembrance of their
deliverance out of Egypt; and to this is annexed the law of the
redemption of the first-born, v. 18-20. This feast was instituted, ch.
xii. 13, and urged again, ch. xxiii. 15. 2. The feast of weeks, that
is, that of pentecost, seven weeks after the passover; and to this is
annexed the law of the first-fruits. 3. The feast of in-gathering at
the year's end, which was the feast of tabernacles (v. 22): of these
also he had spoken before, ch. xxiii. 16. As to those laws repeated
here (v. 25, 26), that against leaven relates to the passover, that of
the first-fruits to the feast of pentecost, and therefore that against
seething the kid in his mother's milk in all probability relates to the
feast of in-gathering, at which God would not have them use that
superstitious ceremony, which probably they had seen the Egyptians, or
some other of the neighbouring nations, bless their harvests with.
IV. With these laws, here repeated, it is probable all that was said to
him when he was before upon the mount was repeated likewise, and the
model of the tabernacle shown him again, lest the ruffle and
discomposure, which the golden calf had put him in to should have
bereaved him of the ideas he had in mind of what he had seen and heard;
also in token of a complete reconciliation, and to show that not one
jot or tittle of the law should pass away, but that all should be
carefully preserved by the great Mediator, who came not to destroy, but
to fulfil, Matt. v. 17, 18. And in the close, 1. Moses is ordered to
write these words (v. 27), that the people might be the better
acquainted with them by a frequent perusal, and that they might be
transmitted to the generations to come. We can never be enough thankful
to God for the written word. 2. He is told that according to the tenour
of these words God would make a covenant with Moses and Israel; not
with Israel immediately, but with them in Moses a mediator. Thus the
covenant of grace is made with believers through Christ, who is given
for a covenant to the people, Isa. xlix. 8. And, as here the covenant
was made according to the tenour of the command, so it is still; for we
are by baptism brought into covenant, that we may be taught to observe
all things whatsoever Christ has commanded us, Matt. xxviii. 19, 20.
The Veil of Moses. (b. c. 1491.)
28 And he was there with the Lord forty days and forty nights; he did
neither eat bread, nor drink water. And he wrote upon the tables the
words of the covenant, the ten commandments. 29 And it came to pass,
when Moses came down from Mount Sinai with the two tables of testimony
in Moses' hand, when he came down from the mount, that Moses wist not
that the skin of his face shone while he talked with him. 30 And when
Aaron and all the children of Israel saw Moses, behold, the skin of his
face shone; and they were afraid to come nigh him. 31 And Moses
called unto them; and Aaron and all the rulers of the congregation
returned unto him: and Moses talked with them. 32 And afterward all
the children of Israel came nigh: and he gave them in commandment all
that the Lord had spoken with him in mount Sinai. 33 And till Moses
had done speaking with them, he put a vail on his face. 34 But when
Moses went in before the Lord to speak with him, he took the vail off,
until he came out. And he came out, and spake unto the children of
Israel that which he was commanded. 35 And the children of Israel saw
the face of Moses, that the skin of Moses' face shone: and Moses put
the vail upon his face again, until he went in to speak with him.
Here is, I. The continuance of Moses in the mount, where he was
miraculously sustained, v. 28. He was there in very intimate communion
with God, without interruption, forty days and forty nights, and did
not think it long. When we are weary of an hour or two spent in
attendance upon God and adoration of him, we should think how many days
and nights Moses spent with him, and of the eternal day we hope to
spend in praising him. During all this time Moses did neither eat nor
drink. Though he had before been kept so long fasting, yet he did not,
this second time, take up so many days' provision along with him, but
believed that man lives not by bread alone, and encouraged himself with
the experience he had of the truth of it. So long he continued without
meat and drink (and probably without sleep too), for, 1. The power of
God supported him, that he did not need it. He who made the body can
nourish it without ordinary means, which he uses, but is not tied to.
The life is more than meat. 2. His communion with God entertained him,
so that he did not desire it. He had meat to eat which the world knew
not of, for it was his meat and drink to hear the word of God and pray.
The abundant satisfaction his soul had in the word of God and the
visions of the Almighty made him forget the body and the pleasures of
it. When God would treat his favourite Moses, it was not with meat and
drink, but with his light, law, and love, with the knowledge of himself
and his will; then man did indeed eat angels' food. See what we should
value as the truest pleasure. The kingdom of God is not meat and drink,
neither the abundance nor delicacy of food, but righteousness and peace
and joy in the Holy Ghost. As Moses, so Elijah and Christ, fasted forty
days and forty nights. The more dead we are to the delights of sense
the better prepared we are for the pleasures of heaven.
II. The coming down of Moses from the mount, greatly enriched and
miraculously adorned.
1. He came down enriched with the best treasure; for he brought in his
hands the two tables of the law, written with the finger of God, v. 28,
29. It is a great favour to have the law given us; this favour was
shown to Israel, Ps. cxlvii. 19, 20. It is a great honour to be
employed in delivering God's law to others; this honour was done to
Moses.
2. He came down adorned with the best beauty; for the skin of his face
shone, v. 29. This time of his being in the mount he heard only what he
had heard before, but he saw more of the glory of God, which having
with open face beheld, he was in some measure changed into the same
image from glory to glory, 2 Cor. iii. 18. The last time he came down
from the mount with the glory of a magistrate, to frown upon and
chastise Israel's idolatry; now with the glory of an angel, with
tidings of peace and reconciliation. Then he came with a rod, now with
the spirit of meekness. Now,
(1.) This may be looked upon, [1.] As a great honour done to Moses,
that the people might never again question his mission nor think nor
speak lightly of him. He carried his credentials in his very
countenance, which, some think, retained, as long as he lived, some
remainders of this glory, which perhaps contributed to the vigour of
his old age; that eye could not wax dim which had seen God, nor that
face become wrinkled which had shone with his glory. The Israelites
could not look him in the face but they must there read his commission.
Thus it was done to the man whom the King of kings did delight to
honour. Yet, after this, they murmured against him; for the most
sensible proofs will not of themselves conquer an obstinate infidelity.
The shining of Moses's face was a great honour to him; yet that was no
glory, in comparison with the glory which excelled. We read of our Lord
Jesus, not only that his face shone as the sun, but his whole body
also, for his raiment was white and glistering, Luke ix. 29. But, when
he came down from the mount, he quite laid aside that glory, it being
his will that we should walk by faith, not by sight. [2.] It was also a
great favour to the people, and an encouragement to them, that God put
this glory upon him, who was their intercessor, thereby giving them
assurance that he was accepted, and they through him. Thus the
advancement of Christ, our advocate with the Father, is the great
support of our faith. [3.] It was the effect of his sight of God.
Communion with God, First, Makes the face to shine in true honour.
Serious godliness puts a lustre upon a man's countenance, such as
commands esteem and affection. Secondly, It should make the face to
shine in universal holiness. When we have been in the mount with God,
we should let our light shine before men, in humility, meekness, and
all the instances of a heavenly conversation; thus must the beauty of
the Lord our God be upon us, even the beauty of holiness, that all we
converse with may take knowledge of us that we have been with Jesus,
Acts iv. 13.
(2.) Concerning the shining of Moses's face observe here, [1.] Moses
was not aware of it himself: He wist not that the skin of his face
shone, v. 29. Thus, First, It is the infelicity of some that, though
their faces shine in true grace, yet they do not know it, to take the
comfort of it. Their friends see much of God in them, but they
themselves are ready to think they have no grace. Secondly, It is the
humility of others that, though their faces shine in eminent gifts and
usefulness, yet they do not know it, to be puffed up with it. Whatever
beauty God puts upon us, we should still be filled with a humble sense
of our own unworthiness, and manifold infirmities, as will make us even
overlook and forget that which makes our faces shine. [2.] Aaron and
the children of Israel saw it, and were afraid, v. 30. The truth of it
was attested by a multitude of witnesses, who were also conscious of
the terror of it. It not only dazzled their eyes, but struck such an
awe upon them as obliged them to retire. Probably they doubted whether
it were a token of God's favour or of his displeasure; and, though it
seemed most likely to be a good omen, yet, being conscious of guilt,
they feared the worst, especially remembering the posture Moses found
them in when he came last down from the mount. Holiness will command
reverence; but the sense of sin makes men afraid of their friends, and
even of that which really is a favour to them. [3.] Moses put a veil
upon his face, when he perceived that it shone, v. 33, 35. First, This
teaches us all a lesson of modesty and humility. We must be content to
have our excellences obscured, and a veil drawn over them, not coveting
to make a fair show in the flesh. Those that are truly desirous to be
owned and accepted of God will likewise desire not to be taken notice
of nor applauded by men. Qui bene latuit, bene vixit--There is a
laudable concealment. Secondly, It teaches ministers to accommodate
themselves to the capacities of people, and to preach to them as they
are able to bear it. Let all that art and all that learning be veiled
which tend to amusement rather than edification, and let the strong
condescend to the infirmities of the weak. Thirdly, This veil signified
the darkness of that dispensation. The ceremonial institutions had in
them much of Christ, much of the grace of the gospel, but a veil was
drawn over it, so that the children of Israel could not distinctly and
stedfastly see those good things to come which the law had the shadow
of. It was beauty veiled, gold in the mine, a pearl in the shell; but,
thanks be to God, by the gospel life and immortality are brought to
light, the veil is taken away from off the Old Testament; yet still it
remains upon the hearts of those who shut their eyes against the light.
Thus the apostle expounds this passage, 2 Cor. iii. 13-15. [4.] When
Moses went in before the Lord, to speak with him in the tabernacle of
meeting, he put off the veil, v. 34. Then there was no occasion for it,
and, before God, every man does and must appear unveiled; for all
things are naked and open before the eyes of him with whom we have to
do, and it is folly for us to think of concealing or disguising any
thing. Every veil must be thrown aside when we come to present
ourselves unto the Lord. This signified also, as it is explained (2
Cor. iii. 16), that when a soul turns to the Lord the veil shall be
taken away, and with open face it may behold his glory. And when we
shall come before the Lord in heaven, to be there for ever speaking
with him, the veil shall not only be taken off from the divine glory,
but from our hearts and eyes, that we may see as we are seen, and know
as we are known.
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CHAP. XXXV.
What should have been said and done upon Moses' coming down the first
time from the mount, if the golden calf had not broken the measures and
put all into disorder, now at last, when with great difficulty
reconciliation was made, begins to be said and done; and that great
affair of the setting up of God's worship is put into its former
channel again, and goes on now without interruption. I. Moses gives
Israel those instructions, received from God, which required immediate
observance. 1. Concerning the sabbath, ver. 1-3. 2. Concerning the
contribution that was to be made for the erecting of the tabernacle,
ver. 4-9. 3. Concerning the framing of the tabernacle and the utensils
of it, ver. 10-19. II. The people bring in their contributions, ver.
20-29. III. The head-workmen are nominated, ver. 30, &c.
Orders Concerning the Tabernacle. (b. c. 1491.)
1 And Moses gathered all the congregation of the children of Israel
together, and said unto them, These are the words which the Lord hath
commanded, that ye should do them. 2 Six days shall work be done, but
on the seventh day there shall be to you an holy day, a sabbath of rest
to the Lord: whosoever doeth work therein shall be put to death. 3 Ye
shall kindle no fire throughout your habitations upon the sabbath day.
4 And Moses spake unto all the congregation of the children of
Israel, saying, This is the thing which the Lord commanded, saying, 5
Take ye from among you an offering unto the Lord: whosoever is of a
willing heart, let him bring it, an offering of the Lord; gold, and
silver, and brass, 6 And blue, and purple, and scarlet, and fine
linen, and goats' hair, 7 And rams' skins dyed red, and badgers'
skins, and shittim wood, 8 And oil for the light, and spices for
anointing oil, and for the sweet incense, 9 And onyx stones, and
stones to be set for the ephod, and for the breastplate. 10 And every
wise hearted among you shall come, and make all that the Lord hath
commanded; 11 The tabernacle, his tent, and his covering, his taches,
and his boards, his bars, his pillars, and his sockets, 12 The ark,
and the staves thereof, with the mercy seat, and the vail of the
covering, 13 The table, and his staves, and all his vessels, and the
showbread, 14 The candlestick also for the light, and his furniture,
and his lamps, with the oil for the light, 15 And the incense altar,
and his staves, and the anointing oil, and the sweet incense, and the
hanging for the door at the entering in of the tabernacle, 16 The
altar of burnt offering, with his brazen grate, his staves, and all his
vessels, the laver and his foot, 17 The hangings of the court, his
pillars, and their sockets, and the hanging for the door of the court,
18 The pins of the tabernacle, and the pins of the court, and their
cords, 19 The cloths of service, to do service in the holy place, the
holy garments for Aaron the priest, and the garments of his sons, to
minister in the priest's office.
It was said in general (ch. xxxiv. 32), Moses gave them in commandment
all that the Lord has spoken with him. But, the erecting and furnishing
of the tabernacle being the work to which they were now immediately to
apply themselves, there is particular mention of the orders given
concerning it.
I. All the congregation is summoned to attend (v. 1); that is, the
heads and rulers of the congregation, the representatives of the
several tribes, who must receive instructions from Moses as he had
received them from the Lord, and must communicate them to the people.
Thus John, being commanded to write to the seven churches what had been
revealed to him, writes it to the angels, or ministers, of the
churches.
II. Moses gave them in charge all that (and that only) which God had
commanded him; thus he approved himself faithful both to God and
Israel, between whom he was a messenger or mediator. If he had added,
altered, or diminished, he would have been false to both. But, both
sides having reposed a trust in him, he was true to the trust; yet he
was faithful as a servant only, but Christ as a Son, Heb. iii. 5, 6.
III. He begins with the law of the sabbath, because that was much
insisted on in the instructions he had received (v. 2, 3): Six days
shall work be done, work for the tabernacle, the work of the day that
was now to be done in its day; and they had little else to do here in
the wilderness, where they had neither husbandry nor merchandise,
neither food to get nor clothes to make: but on the seventh day you
must not strike a stroke, no, not at the tabernacle-work; the honour of
the sabbath was above that of the sanctuary, more ancient and more
lasting; that must be to you a holy day, devoted to God, and not be
spent in common business. It is a sabbath of rest. It is a sabbath of
sabbaths (so some read it), more honourable and excellent than any of
the other feasts, and should survive them all. A sabbath of sabbatism,
so others read it, being typical of that sabbatism or rest, both
spiritual and eternal, which remains for the people of God, Heb. iv. 9.
It is a sabbath of rest, that is, in which a rest from all worldly
labour must be very carefully and strictly observed. It is a sabbath
and a little sabbath, so some of the Jews would have it read; not only
observing the whole day as a sabbath, but an hour before the beginning
of it, and an hour after the ending of it, which they throw in over and
above out of their own time, and call a little sabbath, to show how
glad they are of the approach of the sabbath and how loth to part with
it. It is a sabbath of rest, but it is rest to the Lord, to whose
honour it must be devoted. A penalty is here annexed to the breach of
it: Whosoever doeth work therein shall be put to death. Also a
particular prohibition of kindling fires on the sabbath day for any
servile work, as smith's work, or plumbers, &c.
IV. He orders preparation to be made for the setting up of the
tabernacle. Two things were to be done:--
1. All that were able must contribute: Take you from among you an
offering, v. 5. The tabernacle was to be dedicated to the honour of
God, and used in his service; and therefore what was brought for the
setting up and furnishing of that was an offering to the Lord. Our
goodness extends not to God, but what is laid out for the support of
his kingdom and interest among men he is pleased to accept as an
offering to himself; and he requires such acknowledgements of our
receiving our all from him and such instances of our dedicating our all
to him. The rule is, Whosoever is of a willing heart let him bring. It
was not to be a tax imposed upon them, but a benevolence or voluntary
contribution, to intimate to us, (1.) That God has not made our yoke
heavy. He is a prince that does not burden his subjects with taxes, nor
make them to serve with an offering, but draws with the cords of a man,
and leaves it to ourselves to judge what is right; his is a government
that there is no cause to complain of, for he does not rule with
rigour. (2.) That God loves a cheerful giver, and is best pleased with
the free-will offering. Those services are acceptable to him that come
from the willing heart of a willing people, Ps. cx. 3.
2. All that were skilful must work: Every wise-hearted among you shall
come, and make, v. 10. See how God dispenses his gifts variously; and,
as every man hath received the gift, so he must minister, 1 Pet. iv.
10. Those that were rich must bring in materials to work on; those that
were ingenious must serve the tabernacle with their ingenuity; as they
needed one another, so the tabernacle needed them both, 1 Cor. xii.
7-21. The work was likely to go on when some helped with their purses,
others with their hands, and both with a willing heart. Moses, as he
had told them what must be given (v. 5-9), so he gives them the general
heads of what must be made (v. 11-19), that, seeing how much work was
before them, they might apply themselves to it the more vigorously, and
every hand might be busy; and it gave them such an idea of the fabric
designed that they could not but long to see it finished.
The Contributions for the Tabernacle. (b. c. 1491.)
20 And all the congregation of the children of Israel departed from the
presence of Moses. 21 And they came, every one whose heart stirred
him up, and every one whom his spirit made willing, and they brought
the Lord's offering to the work of the tabernacle of the congregation,
and for all his service, and for the holy garments. 22 And they came,
both men and women, as many as were willing hearted, and brought
bracelets, and earrings, and rings, and tablets, all jewels of gold:
and every man that offered offered an offering of gold unto the Lord.
23 And every man, with whom was found blue, and purple, and scarlet,
and fine linen, and goats' hair, and red skins of rams, and badgers'
skins, brought them. 24 Every one that did offer an offering of
silver and brass brought the Lord's offering: and every man, with whom
was found shittim wood for any work of the service, brought it. 25
And all the women that were wise hearted did spin with their hands, and
brought that which they had spun, both of blue, and of purple, and of
scarlet, and of fine linen. 26 And all the women whose heart stirred
them up in wisdom spun goats' hair. 27 And the rulers brought onyx
stones, and stones to be set, for the ephod, and for the breastplate;
28 And spice, and oil for the light, and for the anointing oil, and for
the sweet incense. 29 The children of Israel brought a willing
offering unto the Lord, every man and woman, whose heart made them
willing to bring for all manner of work, which the Lord had commanded
to be made by the hand of Moses.
Moses having made known to them the will of God, they went home and
immediately put in practice what they had heard, v. 20. O that every
congregation would thus depart from the hearing of the word of God,
with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle
(v. 21, &c.), concerning which many things may be noted. 1. It is
intimated that they brought their offerings immediately; they departed
to their tents immediately to fetch their offering, and did not desire
time to consider of it, lest their zeal should be cooled by delays.
What duty God convinces us of, and calls us to, we should set about
speedily. No season will be more convenient than the present season. 2.
It is said that their spirits made them willing (v. 21), and their
hearts, v. 29. What they did they did cheerfully, and from a good
principle. They were willing, and it was not any external inducement
that made them so, but their spirits. It was from a principle of love
to God and his service, a desire of his presence with them in his
ordinances, gratitude for the great things he had done for them, faith
in his promise of what he would further do (or, at least, from the
present consideration of these things), that they were willing to
offer. What we give and do for God is then acceptable when it comes
from a good principle in the heart and spirit. 3. When it is said that
as many as were willing-hearted brought their offerings (v. 22), it
should seem as if there were some who were not, who loved their gold
better than their God, and would not part with it, no, not for the
service of the tabernacle. Such there are, who will be called
Israelites, and yet will not be moved by the equity of the thing, God's
expectations from them, and the good examples of those about them, to
part with any thing for the interests of God's kingdom: they are for
the true religion, provided it be cheap and will cost them nothing. 4.
The offerings were of divers kinds, according as they had; those that
had gold and precious stones brought them, not thinking any thing too
good and too rich to part with for the honour of God. Those that had
not precious stones to bring brought goats' hair, and rams' skins. If
we cannot do as much as others for God, we must not therefore sit still
and do nothing: if the meaner offerings which are according to our
ability gain us not such a reputation among men, yet they shall not
fail of acceptance with God, who requires according to what a man hath,
and not according to what he hath not, 2 Cor. viii. 12; 2 Kings v. 23.
Two mites from a pauper were more pleasing than so many talents from a
Dives. God has an eye to the heart of the giver more than to the value
of the gift. 5. Many of the things they offered were their ornaments,
bracelets and rings, and tablets or lockets (v. 22); and even the women
parted with these. Can a maid forget her ornaments? Thus far they
forgot them that they preferred the beautifying of the sanctuary before
their own adorning. Let this teach us, in general, to part with that
for God, when he calls for it, which is very dear to us, which we
value, and value ourselves by; and particularly to lay aside our
ornaments, and deny ourselves in them, when either they occasion
offence to others or feed our own pride. If we think those gospel rules
concerning our clothing too strict (1 Tim. ii. 9, 10; 1 Pet. iii. 3,
4), I fear we should scarcely have done as these Israelites did. If
they thought their ornaments well bestowed upon the tabernacle, shall
not we think the want of ornaments well made up by the graces of the
Spirit? Prov. i. 9. 6. These rich things that they offered, we may
suppose, were mostly the spoils of the Egyptians; for the Israelites in
Egypt were kept poor, till they borrowed at parting. And we may suppose
the rulers had better things (v. 27), because, having more influence
among the Egyptians, they borrowed larger sums. Who would have thought
that ever the wealth of Egypt should have been so well employed? but
thus God has often made the earth to help the woman, Rev. xii. 16. It
was by a special providence and promise of God that the Israelites got
all that spoil, and therefore it was highly fit that they should devote
a part of it to the service of that God to whom they owed it all. Let
every man give according as God hath prospered him, 1 Cor. xvi. 2.
Extraordinary successes should be acknowledged by extraordinary
offerings. Apply it to human learning, arts and sciences, which are
borrowed, as it were, from the Egyptians. Those that are enriched with
these must devote them to the service of God and his tabernacle: they
may be used as helps to understand the scriptures, as ornaments or
handmaids to divinity. But then great care must be taken that Egypt's
gods mingle not with Egypt's gold. Moses, though learned in all the
learning of the Egyptians, did not therefore pretend, in the least
instance, to correct the pattern shown him in the mount. The furnishing
of the tabernacle with the riches of Egypt was perhaps a good omen to
the Gentiles, who, in the fulness of time, should be brought into the
gospel tabernacle, and their silver and their gold with them (Isa. lx.
9), and it should be said, Blessed be Egypt my people, Isa. xix. 25. 7.
We may suppose that the remembrance of the offerings made for the
golden calf made them the more forward in these offerings. Those that
had then parted with their ear-rings would not testify their repentance
by giving the rest of their jewels to the service of God: godly sorrow
worketh such a revenge, 2 Cor. vii. 11. And those that had kept
themselves pure from that idolatry yet argued with themselves, "Were
they so forward in contributing to an idol, and shall we be backward or
sneaking in our offerings to the Lord?" Thus some good was brought even
out of that evil.
II. The work that was done for the service of the tabernacle (v. 25):
The women did spin with their hands. Some spun fine work, of blue and
purple; others coarse work, of goats' hair, and yet theirs also is said
to be done in wisdom, v. 26. As it is not only rich gifts, so it is not
only fine work that God accepts. Notice is here taken of the good
women's work for God, as well as of Bezaleel's and Aholiab's. The
meanest hand for the honour of God, shall have an honourable
recompence. Mary's anointing of Christ's head shall be told for a
memorial (Matt. xxvi. 13); and a record is kept of the women that
laboured in the gospel tabernacle (Phil. iv. 3), and were helpers to
Paul in Christ Jesus, Rom. xvi. 3. It is part of the character of the
virtuous woman that she layeth her hands to the spindle, Prov. xxxi.
19. This employment was here turned to a pious use, as it may be still
(though we have no hangings to make for the tabernacle) by the
imitation of the charity of Dorcas, who made coats and garments for
poor widows, Acts ix. 39. Even those that are not in a capacity to give
in charity may yet work in charity; and thus the poor may relieve the
poor, and those that have nothing but their limbs and senses may be
very charitable in the labour of love.
30 And Moses said unto the children of Israel, See, the Lord hath
called by name Bezaleel the son of Uri, the son of Hur, of the tribe of
Judah; 31 And he hath filled him with the spirit of God, in wisdom,
in understanding, and in knowledge, and in all manner of workmanship;
32 And to devise curious works, to work in gold, and in silver, and in
brass, 33 And in the cutting of stones, to set them, and in carving
of wood, to make any manner of cunning work. 34 And he hath put in
his heart that he may teach, both he, and Aholiab, the son of
Ahisamach, of the tribe of Dan. 35 Them hath he filled with wisdom of
heart, to work all manner of work, of the engraver, and of the cunning
workman, and of the embroiderer, in blue, and in purple, in scarlet,
and in fine linen, and of the weaver, even of them that do any work,
and of those that devise cunning work.
Here is the divine appointment of the master-workmen, that there might
be no strife for the office, and that all who were employed in the work
might take direction from, and give account to, these general
inspectors; for God is the God of order and not of confusion. Observe,
1. Those whom God called by name to this service he filled with the
Spirit of God, to qualify them for it, v. 30, 31. Skill in secular
employments is God's gift, and comes from above, Jam. i. 17. From him
the faculty is, and the improvement of it. To his honour therefore all
knowledge must be devoted, and we must study how to serve him with it.
The work was extraordinary which Bezaleel was designed for, and
therefore he was qualified in an extraordinary manner for it; thus when
the apostles were appointed to be master-builders in setting up the
gospel tabernacle they were filled with the Spirit of God in wisdom and
understanding. 2. The were appointed, not only to devise, but to work
(v. 32), to work all manner of work, v. 35. Those of eminent gifts,
that are capable of directing others, must not think that these will
excuse them in idleness. Many are ingenious enough in cutting out work
for other people, and can tell what this man and that man should do,
but the burdens they bind on others they themselves will not touch with
one of their fingers. These will fall under the character of slothful
servants. 3. They were not only to devise and work themselves, but they
were to teach others, v. 34. Not only had Bezaleel power to command,
but he was to take pains to instruct. Those that rule should teach; and
those to whom God had given knowledge should be willing to communicate
it for the benefit of others, not coveting to monopolize it.
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CHAP. XXXVI.
In this chapter, I. The work of the tabernacle is begun, ver. 1-4. II.
A stop is put to the people's contributions, ver. 5-7. III. A
particular account is given of the making of the tabernacle itself; the
fine curtains of it, ver. 8-13. The coarse ones, ver. 14-19. The
boards, ver. 20-30. The bars, ver. 31-34. The partition veil, ver. 35,
36. And the hanging for the door, ver. 37, &c.
Appointment of Bezaleel and Aholiab. (b. c. 1491.)
1 Then wrought Bezaleel and Aholiab, and every wise hearted man, in
whom the Lord put wisdom and understanding to know how to work all
manner of work for the service of the sanctuary, according to all that
the Lord had commanded. 2 And Moses called Bezaleel and Aholiab, and
every wise hearted man, in whose heart the Lord had put wisdom, even
every one whose heart stirred him up to come unto the work to do it:
3 And they received of Moses all the offering, which the children of
Israel had brought for the work of the service of the sanctuary, to
make it withal. And they brought yet unto him free offerings every
morning. 4 And all the wise men, that wrought all the work of the
sanctuary, came every man from his work which they made; 5 And they
spake unto Moses, saying, The people bring much more than enough for
the service of the work, which the Lord commanded to make. 6 And
Moses gave commandment, and they caused it to be proclaimed throughout
the camp, saying, Let neither man nor woman make any more work for the
offering of the sanctuary. So the people were restrained from bringing.
7 For the stuff they had was sufficient for all the work to make it,
and too much.
I. The workmen set in without delay. Then they wrought, v. 1. When God
had qualified them for the work, then they applied themselves to it.
Note, The talents we are entrusted with must not be laid up, but laid
out; not hid in a napkin, but traded with. What have we all our gifts
for, but to do good with them? They began when Moses called them, v. 2.
Even those whom God has qualified for, and inclined to, the service of
the tabernacle, yet must wait for a regular call to it, either
extraordinary, as that of prophets and apostles, or ordinary, as that
of pastors and teachers. And observe who they were that Moses called:
Those in whose heart God had put wisdom for this purpose, beyond their
natural capacity, and whose heart stirred them up to come to the work
in good earnest. Note, Those are to be called to the building of the
gospel tabernacle whom God has by his grace made in some measure fit
for the work and free to engage in it. Ability and willingness (with
resolution) are the two things to be regarded in the call of ministers.
Has God given them not only knowledge, but wisdom? (for those that
would win souls must be wise, and have their hearts stirred up to come
to the work, and not to the honour only; to do it, and not to talk of
it only), let them come to it with full purpose of heart to go through
with it. The materials which the people had contributed were delivered
by Moses to the workmen, v. 3. They could not create a tabernacle, that
is, make it out of nothing, nor work, unless they had something to work
upon; the people therefore brought the materials and Moses put them
into their hands. Precious souls are the materials of the gospel
tabernacle; they are built up a spiritual house, 1 Pet. ii. 5. To this
end they are to offer themselves a free-will offering to the Lord, for
his service (Rom. xv. 16), and they are then committed to the care of
his ministers, as builders, to be framed and wrought upon by their
edification and increase in holiness, till they all come, like the
curtains of the tabernacle, in the unity of the faith, to be a holy
temple, Eph. ii. 21, 22; iv. 12, 13.
II. The contributions restrained. The people continued to bring free
offerings every morning, v. 3. Note, We should always make it our
morning's work to bring our offerings unto the Lord; even the spiritual
offerings of prayer and praise, and a broken heart surrendered entirely
to God. This is that which the duty of every day requires. God's
compassions are new every morning, and so must our duty to him be.
Probably there were some that were backward at first to bring their
offering, but their neighbours' forwardness stirred them up and shamed
them. The zeal of some provoked many. There are those who will be
content to follow who yet do not care for leading in a good work. It is
best to be forward, but better late than never. Or perhaps some who had
offered at first, having pleasure in reflecting upon it, offered more;
so far were they from grudging what they had contributed, that they
doubled their contribution. Thus, in charity, give a portion to seven,
and also to eight; having given much, give more. Now observe, 1. The
honesty of the workmen. When they had cut out their work, and found how
their stuff held out, and that the people were still forward to bring
in more, they went in a body to Moses to tell him that there needed no
more contributions, v. 4, 5. Had they sought their own things, they had
now a fair opportunity of enriching themselves by the people's gifts;
for they might have made up their work, and converted the overplus to
their own use, as perquisites of their place. But they were men of
integrity, that scorned to do so mean a thing as to sponge upon the
people, and enrich themselves with that which was offered to the Lord.
Those are the greatest cheats that cheat the public. If to murder many
is worse than to murder one, by the same rule to defraud communities,
and to rob the church or state, is a much greater crime than to pick
the pocket of a single person. But these workmen were not only ready to
account for all they received, but were not willing to receive more
than they had occasion for, lest they should come either into the
temptation or under the suspicion of taking it to themselves. These
were men that knew when they had enough. 2. The liberality of the
people. Though they saw what an abundance was contributed, yet they
continued to offer, till they were forbidden by proclamation, v. 6, 7.
A rare instance! Most need a spur to quicken their charity; few need a
bridle to check it, yet these did. Had Moses aimed to enrich himself,
he might have suffered them still to bring in their offerings; and when
the work was finished might have taken the remainder to himself: but he
also preferred the public before his own private interest, and was
therein a good example to all in public trusts. It is said (v. 6), The
people were restrained from bringing; they looked upon it as a
restraint upon them not to be allowed to do more for the tabernacle;
such was the zeal of those people, who gave to their power, yea, and
beyond their power, praying the collectors with much entreaty to
receive the gift, 2 Cor. viii. 3, 4. These were the fruits of a first
love; in these last-days charity has grown too cold for us to expect
such things from it.
Construction of the Tabernacle. (b. c. 1491.)
8 And every wise hearted man among them that wrought the work of the
tabernacle made ten curtains of fine twined linen, and blue, and
purple, and scarlet: with cherubims of cunning work made he them. 9
The length of one curtain was twenty and eight cubits, and the breadth
of one curtain four cubits: the curtains were all of one size. 10 And
he coupled the five curtains one unto another: and the other five
curtains he coupled one unto another. 11 And he made loops of blue on
the edge of one curtain from the selvedge in the coupling: likewise he
made in the uttermost side of another curtain, in the coupling of the
second. 12 Fifty loops made he in one curtain, and fifty loops made
he in the edge of the curtain which was in the coupling of the second:
the loops held one curtain to another. 13 And he made fifty taches of
gold, and coupled the curtains one unto another with the taches: so it
became one tabernacle.
The first work they set about was the framing of the house, which must
be done before the furniture of it was prepared. This house was not
made of timber or stone, but of curtains curiously embroidered and
coupled together. This served to typify the state of the church in this
world, the palace of God's kingdom among men. 1. Though it is upon the
earth, yet its foundation is not in the earth, as that of a house is;
no, Christ's kingdom is not of this world, nor founded in it. 2. It is
mean and mutable, and in a militant state; shepherds dwelt in tents,
and God is the Shepherd of Israel; soldiers dwelt in tents, and the
Lord is a man of war, and his church marches through an enemy's
country, and must fight its way. The kings of the earth enclose
themselves in cedar (Jer. xxii. 15), but the ark of God was lodged in
curtains only. 3. Yet there is a beauty in holiness; the curtains were
embroidered, so is the church adorned with the gifts and graces of the
Spirit, that raiment of needle-work, Ps. xlv. 14. 4. The several
societies of believers are united in one, and, as here, all become one
tabernacle; for there is one Lord, one faith, and one baptism.
14 And he made curtains of goats' hair for the tent over the
tabernacle: eleven curtains he made them. 15 The length of one
curtain was thirty cubits, and four cubits was the breadth of one
curtain: the eleven curtains were of one size. 16 And he coupled five
curtains by themselves, and six curtains by themselves. 17 And he
made fifty loops upon the uttermost edge of the curtain in the
coupling, and fifty loops made he upon the edge of the curtain which
coupleth the second. 18 And he made fifty taches of brass to couple
the tent together, that it might be one. 19 And he made a covering
for the tent of rams' skins dyed red, and a covering of badgers' skins
above that. 20 And he made boards for the tabernacle of shittim wood,
standing up. 21 The length of a board was ten cubits, and the breadth
of a board one cubit and a half. 22 One board had two tenons, equally
distant one from another: thus did he make for all the boards of the
tabernacle. 23 And he made boards for the tabernacle; twenty boards
for the south side southward: 24 And forty sockets of silver he made
under the twenty boards; two sockets under one board for his two
tenons, and two sockets under another board for his two tenons. 25
And for the other side of the tabernacle, which is toward the north
corner, he made twenty boards, 26 And their forty sockets of silver;
two sockets under one board, and two sockets under another board. 27
And for the sides of the tabernacle westward he made six boards. 28
And two boards made he for the corners of the tabernacle in the two
sides. 29 And they were coupled beneath, and coupled together at the
head thereof, to one ring: thus he did to both of them in both the
corners. 30 And there were eight boards; and their sockets were
sixteen sockets of silver, under every board two sockets. 31 And he
made bars of shittim wood; five for the boards of the one side of the
tabernacle, 32 And five bars for the boards of the other side of the
tabernacle, and five bars for the boards of the tabernacle for the
sides westward. 33 And he made the middle bar to shoot through the
boards from the one end to the other. 34 And he overlaid the boards
with gold, and made their rings of gold to be places for the bars, and
overlaid the bars with gold.
Here, 1. The shelter and special protection that the church is under
are signified by the curtains of hair-cloth, which were spread over the
tabernacle, and the covering of rams' skins and badgers' skins over
them, v. 14-19. God has provided for his people a shadow from the heat,
and a covert from storm and rain, Isa. iv. 6. They are armed against
all weathers; the sun and the moon shall not smite them: and they are
protected from the storms of divine wrath, that hail which will sweep
away the refuge of lies, Isa. xxviii. 17. Those that dwell in God's
house shall find, be the tempest ever so violent, or the dropping ever
so continual, it does not rain in. 2. The strength and stability of the
church, though it is but a tabernacle, are signified by the boards and
bars with which the curtains were borne up, v. 20-34. The boards were
coupled together and joined by the bars which shot through them; for
the union of the church, and the hearty agreement of those that are its
stays and supporters, contribute abundantly to its strength and
establishment.
35 And he made a vail of blue, and purple, and scarlet, and fine twined
linen: with cherubims made he it of cunning work. 36 And he made
thereunto four pillars of shittim wood, and overlaid them with gold:
their hooks were of gold; and he cast for them four sockets of silver.
37 And he made an hanging for the tabernacle door of blue, and
purple, and scarlet, and fine twined linen, of needlework; 38 And the
five pillars of it with their hooks: and he overlaid their chapiters
and their fillets with gold: but their five sockets were of brass.
In the building of a house there is a great deal of work about the
doors and partitions. In the tabernacle these were answerable to the
rest of the fabric; there were curtains for doors, and veils for
partitions. 1. There was a veil made for a partition between the holy
place, and the most holy, v. 35, 36. This signified the darkness and
distance of that dispensation, compared with the New Testament, which
shows us the glory of God more clearly and invites us to draw near to
it; and the darkness and distance of our present state, in comparison
with heaven, where we shall be ever with the Lord and see him as he is.
2. There was a veil made for the door of the tabernacle, v. 37, 38. At
this door the people assembled, though forbidden to enter; for, while
we are in this present state, we must get as near to God as we can.
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E X O D U S
CHAP. XXXVII.
Bezaleel and his workmen are still busy, making I. The ark with the
mercy-seat and the cherubim, ver. 1-9. II. The table with its vessels,
ver. 10-16. III. The candlestick with its appurtenances, ver. 17-24.
IV. The golden altar for incense, ver. 25-28. V. The holy oil and
incense, ver. 29. The particular appointment concerning each of which
we had before the 25th and 30th chapters.
The Tabernacle and Its Furniture. (b. c. 1491.)
1 And Bezaleel made the ark of shittim wood: two cubits and a half was
the length of it, and a cubit and a half the breadth of it, and a cubit
and a half the height of it: 2 And he overlaid it with pure gold
within and without, and made a crown of gold to it round about. 3 And
he cast for it four rings of gold, to be set by the four corners of it;
even two rings upon the one side of it, and two rings upon the other
side of it. 4 And he made staves of shittim wood, and overlaid them
with gold. 5 And he put the staves into the rings by the sides of the
ark, to bear the ark. 6 And he made the mercy seat of pure gold: two
cubits and a half was the length thereof, and one cubit and a half the
breadth thereof. 7 And he made two cherubims of gold, beaten out of
one piece made he them, on the two ends of the mercy seat; 8 One
cherub on the end on this side, and another cherub on the other end on
that side: out of the mercy seat made he the cherubims on the two ends
thereof. 9 And the cherubims spread out their wings on high, and
covered with their wings over the mercy seat, with their faces one to
another; even to the mercy seatward were the faces of the cherubims.
I. It may be thought strange that Moses, when he had recorded so fully
the instructions given him upon the mount for the making of all these
things, should here record as particularly the making of them, when it
might have sufficed only to have said, in a few words, that each of
these things was made exactly according to the directions before
recited. We are sure that Moses, when he wrote by divine inspiration,
used no vain repetitions; there are no idle words in scripture. Why
then are so many chapters taken up with this narrative, which we are
tempted to think needless and tedious? But we must consider, 1. That
Moses wrote primarily for the people of Israel, to whom it would be of
great use to read and hear often of these divine and sacred treasures
with which they were entrusted. These several ornaments wherewith the
tabernacle was furnished they were not admitted to see, but the priests
only, and therefore it was requisite that they should be thus largely
described particularly to them. That which they ought to read again
(lest they should fail of doing it) is written again and again: thus
many of the same passages of the history of Christ are in the New
Testament related by two or three, and some by four of the evangelists,
for the same reason. The great things of God's law and gospel we need
to have inculcated upon us again and again. To write the same (says St.
Paul) to me is not grievous, but for you it is safe, Phil. iii. 1. 2.
Moses would thus show the great care which he and his workmen took to
make every thing exactly according to the pattern shown him in the
mount. Having before given us the original, he here gives us the copy,
that we may compare them, and observe how exactly they agree. Thus he
appeals to every reader concerning his fidelity to him that appointed
him, in all his house, and in all the particulars of it, Heb. iii. 5.
And thus he teaches us to have respect to all God's commandments, even
to every iota and tittle of them. 3. It is intimated hereby that God
takes delight in the sincere obedience of his people, and keeps an
exact account of it, which shall be produced to their honour in the
resurrection of the just. None can be so punctual in their duty, but
God will be as punctual in his notices of it. He is not unrighteous to
forget the work and labour of love, in any instance of it, Heb. vi. 10.
4. The spiritual riches and beauties of the gospel tabernacle are
hereby recommended to our frequent and serious consideration. Go walk
about this Zion, view it and review it: the more you contemplate the
glories of the church, the more you will admire them and be in love
with them. The charter of its privileges, and the account of its
constitution, will very well bear a second reading.
II. In these verses we have an account of the making of the ark, with
its glorious and most significant appurtenances, the mercy-seat and the
cherubim. Consider these three together, and they represent the glory
of a holy god, the sincerity of a holy heart, and the communion that is
between them, in and by a Mediator. 1. It is the glory of a holy god
that he dwells between the cherubim; that is, is continually attended
and adored by the blessed angels, whose swiftness was signified by
their faces being one towards another. 2. It is the character of an
upright heart that, like the ark of the testimony, it has the law of
God hid and kept in it. 3. By Jesus Christ, the great propitiation,
there is reconciliation made, and a communion settled, between us and
God: he interposes between us and God's displeasure; and not only so,
but through him we become entitled to God's favour. If he write his law
in our heart, he will be to us a God and we shall be to him a people.
From the mercy-seat he will teach us, there he will accept us, and show
himself merciful to our unrighteousness; and under the shadow of his
wings we shall be safe and easy.
10 And he made the table of shittim wood: two cubits was the length
thereof, and a cubit the breadth thereof, and a cubit and a half the
height thereof: 11 And he overlaid it with pure gold, and made
thereunto a crown of gold round about. 12 Also he made thereunto a
border of an handbreadth round about; and made a crown of gold for the
border thereof round about. 13 And he cast for it four rings of gold,
and put the rings upon the four corners that were in the four feet
thereof. 14 Over against the border were the rings, the places for
the staves to bear the table. 15 And he made the staves of shittim
wood, and overlaid them with gold, to bear the table. 16 And he made
the vessels which were upon the table, his dishes, and his spoons, and
his bowls, and his covers to cover withal, of pure gold. 17 And he
made the candlestick of pure gold: of beaten work made he the
candlestick; his shaft, and his branch, his bowls, his knops, and his
flowers, were of the same: 18 And six branches going out of the sides
thereof; three branches of the candlestick out of the one side thereof,
and three branches of the candlestick out of the other side thereof:
19 Three bowls made after the fashion of almonds in one branch, a knop
and a flower; and three bowls made like almonds in another branch, a
knop and a flower: so throughout the six branches going out of the
candlestick. 20 And in the candlestick were four bowls made like
almonds, his knops, and his flowers: 21 And a knop under two branches
of the same, and a knop under two branches of the same, and a knop
under two branches of the same, according to the six branches going out
of it. 22 Their knops and their branches were of the same: all of it
was one beaten work of pure gold. 23 And he made his seven lamps, and
his snuffers, and his snuffdishes, of pure gold. 24 Of a talent of
pure gold made he it, and all the vessels thereof.
Here is, 1. The making of the table on which the show-bread was to be
continually placed. God is a good householder, that always keeps a
plentiful table. Is the world his tabernacle? His providence in it
spreads a table for all the creatures: he provides food for all flesh.
Is the church his tabernacle? His grace in it spreads a table for all
believers, furnished with the bread of life. But observe how much the
dispensation of the gospel exceeds that of the law. Though here was a
table furnished, it was only with show-bread, bread to be looked upon,
not to be fed upon, while it was on this table, and afterwards only by
the priests; but to the table which Christ has spread in the new
covenant all real Christians are invited guests; and to them it is
said, Eat, O friends, come eat of my bread. What the law gave but a
sight of at a distance, the gospel gives the enjoyment of, and a hearty
welcome to. 2. The making of the candlestick, which was not of wood
overlaid with gold, but all beaten work of pure gold only, v. 17, 22.
This signified that light of divine revelation with which God's church
upon earth (which is his tabernacle among men) has always been
enlightened, being always supplied with fresh oil from Christ the good
Olive, Zech. iv. 2, 3. God's manifestations of himself in this world
are but candle-light compared with the daylight of the future state.
The Bible is a golden candlestick; it is of pure gold, Ps. xix. 10.
From it light is diffused to every part of God's tabernacle, that by it
his spiritual priests may see to minister unto the Lord, and to do the
service of his sanctuary. This candlestick has not only its bowls for
necessary use, but its knops and flowers for ornament; there are many
things which God saw fit to beautify his word with which we can no more
give a reason for than for these knops and flowers, and yet we are sure
that they were added for a good purpose. Let us bless God for this
candlestick, have an eye to it continually, and dread the removal of it
out of its place.
25 And he made the incense altar of shittim wood: the length of it was
a cubit, and the breadth of it a cubit; it was foursquare; and two
cubits was the height of it; the horns thereof were of the same. 26
And he overlaid it with pure gold, both the top of it, and the sides
thereof round about, and the horns of it: also he made unto it a crown
of gold round about. 27 And he made two rings of gold for it under
the crown thereof, by the two corners of it, upon the two sides
thereof, to be places for the staves to bear it withal. 28 And he
made the staves of shittim wood, and overlaid them with gold. 29 And
he made the holy anointing oil, and the pure incense of sweet spices,
according to the work of the apothecary.
Here is, 1. The making of the golden altar, on which incense was to be
burnt daily, which signified both the prayers of saints and the
intercession of Christ, to which are owing the acceptableness and
success of those prayers. The rings and staves, and all the
appurtenances of this altar, were overlaid with gold, as all the
vessels of the table and candlestick were of gold, for these were used
in the holy place. God is the best, and we must serve him with the best
we have; but the best we can serve him with in his courts on earth is
but as brass, compared with the gold, the sinless and spotless
perfection, with which his saints shall serve him in his holy place
above. 2. The preparing of the incense which was to be burnt upon this
altar, and with it the holy anointing oil (v. 29), according to the
dispensatory, ch. xxx. 22, &c. God taught Bezaleel this art also; so
that though he was not before acquainted with it yet he made up these
things according to the work of the apothecary, as dexterously and
exactly as if he had been bred up to the trade. Where God gives wisdom
and grace, it will make the man of God perfect, thoroughly furnished to
every good work.
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E X O D U S
CHAP. XXXVIII.
Here is an account, I. Of the making of the brazen altar (ver. 1-7),
and the laver, ver. 8. II. The preparing of the hangings for the
enclosing of the court in which the tabernacle was to stand, ver. 9-20.
III. A summary of the gold, silver, and brass, that was contributed to,
and used in, the preparing of the tabernacle, ver. 21, &c.
The Tabernacle and Its Furniture. (b. c. 1491.)
1 And he made the altar of burnt offering of shittim wood: five cubits
was the length thereof, and five cubits the breadth thereof; it was
foursquare; and three cubits the height thereof. 2 And he made the
horns thereof on the four corners of it; the horns thereof were of the
same: and he overlaid it with brass. 3 And he made all the vessels of
the altar, the pots, and the shovels, and the basons, and the
fleshhooks, and the firepans: all the vessels thereof made he of brass.
4 And he made for the altar a brazen grate of network under the
compass thereof beneath unto the midst of it. 5 And he cast four
rings for the four ends of the grate of brass, to be places for the
staves. 6 And he made the staves of shittim wood, and overlaid them
with brass. 7 And he put the staves into the rings on the sides of
the altar, to bear it withal; he made the altar hollow with boards. 8
And he made the laver of brass, and the foot of it of brass, of the
looking-glasses of the women assembling, which assembled at the door of
the tabernacle of the congregation.
Bezaleel having finished the gold-work, which, though the richest, yet
was ordered to lie most out of sight, in the tabernacle itself, here
goes on to prepare the court, which lay open to the view of all. Two
things the court was furnished with, and both made of brass:--
I. An altar of burnt-offering, v. 1-7. On this all their sacrifices
were offered, and it was this which, being sanctified itself for this
purpose by the divine appointment, sanctified the gift that was in
faith offered on it. Christ was himself the altar to his own sacrifice
of atonement, and so he is to all our sacrifices of acknowledgment. We
must have an eye to him in offering them, as God has in accepting them.
II. A laver, to hold water for the priests to wash in when they went in
to minister, v. 8. This signified the provision that is made in the
gospel of Christ for the cleansing of our souls from the moral
pollution of sin by the merit and grace of Christ, that we may be fit
to serve the holy God in holy duties. This is here said to be made of
the looking-glasses (or mirrors) of the women that assembled at the
door of the tabernacle.
1. It should seem these women were eminent and exemplary for devotion,
attending more frequently and seriously at the place of public worship
than others did; and notice is here taken of it to their honour. Anna
was such a one long afterwards, who departed not from the temple, but
served God with fastings and prayers night and day, Luke ii. 37. It
seems in every age of the church there have been some who have thus
distinguished themselves by their serious zealous piety, and they have
thereby distinguished themselves; for devout women are really
honourable women (Acts xiii. 50), and not the less so for their being
called, by the scoffers of the latter days, silly women. Probably these
women were such as showed their zeal upon this occasion, by assisting
in the work that was now going on for the service of the tabernacle.
They assembled by troops, so the word is; a blessed sight, to see so
many, and those so zealous and so unanimous, in this good work.
2. These women parted with their mirrors (which were of the finest
brass, burnished for that purpose) for the use of the tabernacle. Those
women that admire their own beauty, are in love with their own shadow,
and make the putting on of apparel their chief adorning by which they
value and recommend themselves, can but ill spare their
looking-glasses; yet these women offered them to God, either, (1.) In
token of their repentance for the former abuse of them, to the support
of their pride and vanity; now that they were convinced of their folly,
and had devoted themselves to the service of God at the door of the
tabernacle, they thus threw away that which, though lawful and useful
in itself, yet had been an occasion of sin to them. Thus Mary
Magdalene, who had been a sinner, when she became a penitent wiped
Christ's feet with her hair. Or, (2.) In token of their great zeal for
the work of the tabernacle; rather than the workmen should want brass,
or not have of the best, they would part with their mirrors, though
they could not do well without them. God's service and glory must
always be preferred by us before any satisfactions or accommodations of
our own. Let us never complain of the want of that which we may honour
God by parting with.
3. These mirrors were used for the making of the laver. Either they
were artfully joined together, or else molten down and cast anew; but
it is probable that the laver was so brightly burnished that the sides
of it still served for mirrors, that the priests, when they came to
wash, might there see their faces, and so discover the spots, to wash
them clean. Note, In the washing of repentance, there is need of the
looking-glass of self-examination. The word of God is a glass, in which
we may see our own faces (see Jam. i. 23); and with it we must compare
our own hearts and lives, that, finding out our blemishes, we may wash
with particular sorrow, and application of the blood of Christ to our
souls. Usually the more particular we are in the confession of sin the
more comfort we have in the sense of the pardon.
9 And he made the court: on the south side southward the hangings of
the court were of fine twined linen, an hundred cubits: 10 Their
pillars were twenty, and their brazen sockets twenty; the hooks of the
pillars and their fillets were of silver. 11 And for the north side
the hangings were an hundred cubits, their pillars were twenty, and
their sockets of brass twenty; the hooks of the pillars and their
fillets of silver. 12 And for the west side were hangings of fifty
cubits, their pillars ten, and their sockets ten; the hooks of the
pillars and their fillets of silver. 13 And for the east side
eastward fifty cubits. 14 The hangings of the one side of the gate
were fifteen cubits; their pillars three, and their sockets three. 15
And for the other side of the court gate, on this hand and that hand,
were hangings of fifteen cubits; their pillars three, and their sockets
three. 16 All the hangings of the court round about were of fine
twined linen. 17 And the sockets for the pillars were of brass; the
hooks of the pillars and their fillets of silver; and the overlaying of
their chapiters of silver; and all the pillars of the court were
filleted with silver. 18 And the hanging for the gate of the court
was needlework, of blue, and purple, and scarlet, and fine twined
linen: and twenty cubits was the length, and the height in the breadth
was five cubits, answerable to the hangings of the court. 19 And
their pillars were four, and their sockets of brass four; their hooks
of silver, and the overlaying of their chapiters and their fillets of
silver. 20 And all the pins of the tabernacle, and of the court round
about, were of brass.
The walls of the court, or church-yard, were like the rest curtains or
hangings, made according to the appointment, ch. xxvii. 9, &c. This
represented the state of the Old-Testament church: it was a garden
enclosed; the worshippers were then confined to a little compass. But
the enclosure being of curtains only intimated that the confinement of
the church in one particular nation was not to be perpetual. The
dispensation itself was a tabernacle-dispensation, movable and mutable,
and in due time to be taken down and folded up, when the place of the
tent should be enlarged and its cords lengthened, to make room for the
Gentile world, as is foretold, Isa. liv. 2, 3. The church here on earth
is but the court of God's house, and happy they that tread these courts
and flourish in them; but through these courts we are passing to the
holy place above. Blessed are those that dwell in that house of God:
they well be still praising him. The enclosing of a court before the
tabernacle teaches us a gradual approach to God. The priests that
ministered must pass through the holy court, before they entered the
holy house. Thus before solemn ordinances there ought to be the
separated and enclosed court of a solemn preparation, in which we must
wash our hands, and so draw near with a true heart.
21 This is the sum of the tabernacle, even of the tabernacle of
testimony, as it was counted, according to the commandment of Moses,
for the service of the Levites, by the hand of Ithamar, son to Aaron
the priest. 22 And Bezaleel the son of Uri, the son of Hur, of the
tribe of Judah, made all that the Lord commanded Moses. 23 And with
him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver,
and a cunning workman, and an embroiderer in blue, and in purple, and
in scarlet, and fine linen. 24 All the gold that was occupied for the
work in all the work of the holy place, even the gold of the offering,
was twenty and nine talents, and seven hundred and thirty shekels,
after the shekel of the sanctuary. 25 And the silver of them that
were numbered of the congregation was an hundred talents, and a
thousand seven hundred and threescore and fifteen shekels, after the
shekel of the sanctuary: 26 A bekah for every man, that is, half a
shekel, after the shekel of the sanctuary, for every one that went to
be numbered, from twenty years old and upward, for six hundred thousand
and three thousand and five hundred and fifty men. 27 And of the
hundred talents of silver were cast the sockets of the sanctuary, and
the sockets of the vail; an hundred sockets of the hundred talents, a
talent for a socket. 28 And of the thousand seven hundred seventy and
five shekels he made hooks for the pillars, and overlaid their
chapiters, and filleted them. 29 And the brass of the offering was
seventy talents, and two thousand and four hundred shekels. 30 And
therewith he made the sockets to the door of the tabernacle of the
congregation, and the brazen altar, and the brazen grate for it, and
all the vessels of the altar, 31 And the sockets of the court round
about, and the sockets of the court gate, and all the pins of the
tabernacle, and all the pins of the court round about.
Here we have a breviat of the account which, by Moses's appointment,
the Levites took and kept of the gold, silver, and brass, that was
brought in for the tabernacle's use, and how it was employed. Ithamar
the son of Aaron was appointed to draw up this account, and was thus by
less services trained up and fitted for greater, v. 21. Bezaleel and
Aholiab must bring in the account (v. 22, 23), and Ithamar must audit
it, and give it in to Moses. And it was thus:--1. All the gold was a
free-will offering; every man brought as he could and would, and it
amounted to twenty-nine talents, and 730 shekels over, which some
compute to be about 150,000l. worth of gold, according to the present
value of it. Of this were made all the golden furniture and vessels. 2.
The silver was levied by way of tax; every man was assessed half a
shekel, a kind of poll-money, which amounted in the whole to 100
talents, and 1775 shekels over, v. 25, 26. Of this they made the
sockets into which the boards of the tabernacle were let, and on which
they rested; so that they were as the foundation of the tabernacle, v.
27. The silver amounted to about 34,000l. of our money. The raising of
the gold by voluntary contribution, and of the silver by way of
tribute, shows that either way may be taken for the defraying of public
expenses, provided that nothing be done with partiality. 3. The brass,
though less valuable, was of use not only for the brazen altar, but for
the sockets of the court, which probably in other tents were of wood:
but it is promised (Isa. lx. 17), For wood I will bring brass. See how
liberal the people were and how faithful the workmen were, in both
which respects their good example ought to be followed.
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E X O D U S
CHAP. XXXIX.
This chapter gives us an account of the finishing of the work of the
tabernacle. I. The last things prepared were the holy garments. The
ephod and its curious girdle, ver. 1-5. The onyx-stones for the
shoulders, ver. 6, 7. The breastplate with the precious stones in it,
ver. 8-21. The robe of the ephod, ver. 22-26. The coats, bonnets, and
breeches, for the inferior priests, ver. 27-29. And the plate of the
holy crown, ver. 30, 31. II. A summary account of the whole work, as it
was presented to Moses when it was all finished, ver. 32, &c.
The Tabernacle and Its Furniture. (b. c. 1491.)
1 And of the blue, and purple, and scarlet, they made cloths of
service, to do service in the holy place, and made the holy garments
for Aaron; as the Lord commanded Moses. 2 And he made the ephod of
gold, blue, and purple, and scarlet, and fine twined linen. 3 And
they did beat the gold into thin plates, and cut it into wires, to work
it in the blue, and in the purple, and in the scarlet, and in the fine
linen, with cunning work. 4 They made shoulderpieces for it, to
couple it together: by the two edges was it coupled together. 5 And
the curious girdle of his ephod, that was upon it, was of the same,
according to the work thereof; of gold, blue, and purple, and scarlet,
and fine twined linen; as the Lord commanded Moses. 6 And they
wrought onyx stones inclosed in ouches of gold, graven, as signets are
graven, with the names of the children of Israel. 7 And he put them
on the shoulders of the ephod, that they should be stones for a
memorial to the children of Israel; as the Lord commanded Moses. 8
And he made the breastplate of cunning work, like the work of the
ephod; of gold, blue, and purple, and scarlet, and fine twined linen.
9 It was foursquare; they made the breastplate double: a span was the
length thereof, and a span the breadth thereof, being doubled. 10 And
they set in it four rows of stones: the first row was a sardius, a
topaz, and a carbuncle: this was the first row. 11 And the second
row, an emerald, a sapphire, and a diamond. 12 And the third row, a
ligure, an agate, and an amethyst. 13 And the fourth row, a beryl, an
onyx, and a jasper: they were inclosed in ouches of gold in their
inclosings. 14 And the stones were according to the names of the
children of Israel, twelve, according to their names, like the
engravings of a signet, every one with his name, according to the
twelve tribes. 15 And they made upon the breastplate chains at the
ends, of wreathen work of pure gold. 16 And they made two ouches of
gold, and two gold rings; and put the two rings in the two ends of the
breastplate. 17 And they put the two wreathen chains of gold in the
two rings on the ends of the breastplate. 18 And the two ends of the
two wreathen chains they fastened in the two ouches, and put them on
the shoulderpieces of the ephod, before it. 19 And they made two
rings of gold, and put them on the two ends of the breastplate, upon
the border of it, which was on the side of the ephod inward. 20 And
they made two other golden rings, and put them on the two sides of the
ephod underneath, toward the forepart of it, over against the other
coupling thereof, above the curious girdle of the ephod. 21 And they
did bind the breastplate by his rings unto the rings of the ephod with
a lace of blue, that it might be above the curious girdle of the ephod,
and that the breastplate might not be loosed from the ephod; as the
Lord commanded Moses. 22 And he made the robe of the ephod of woven
work, all of blue. 23 And there was an hole in the midst of the robe,
as the hole of an habergeon, with a band round about the hole, that it
should not rend. 24 And they made upon the hems of the robe
pomegranates of blue, and purple, and scarlet, and twined linen. 25
And they made bells of pure gold, and put the bells between the
pomegranates upon the hem of the robe, round about between the
pomegranates; 26 A bell and a pomegranate, a bell and a pomegranate,
round about the hem of the robe to minister in; as the Lord commanded
Moses. 27 And they made coats of fine linen of woven work for Aaron,
and for his sons, 28 And a mitre of fine linen, and goodly bonnets of
fine linen, and linen breeches of fine twined linen, 29 And a girdle
of fine twined linen, and blue, and purple, and scarlet, of needlework;
as the Lord commanded Moses. 30 And they made the plate of the holy
crown of pure gold, and wrote upon it a writing, like to the engravings
of a signet, HOLINESS TO THE LORD. 31 And they tied unto it a lace of
blue, to fasten it on high upon the mitre; as the Lord commanded Moses.
In this account of the making of the priests' garments, according to
the instructions given (ch. 28), we may observe, 1. That the priests'
garments are called here clothes of service, v. 1. Note, Those that
wear robes of honour must look upon them as clothes of service; for
from those upon whom honour is put service is expected. It is said of
those that are arrayed in white robes that they are before the throne
of God, and serve him day and night in his temple, Rev. vii. 13, 15.
Holy garments were not made for men to sleep in, or to strut in, but to
do service in; and then they are indeed for glory and beauty. The Son
of man himself came not to be ministered unto, but to minister. 2. That
all the six paragraphs here, which give a distinct account of the
making of these holy garments, conclude with those words, as the Lord
commanded Moses, v. 5, 7, 21, 26, 29, 31. The like is not in any of the
foregoing accounts, as if in these, more than any other of the
appurtenances of the tabernacle, they had a particular regard to the
divine appointment, both for warrant and for direction. It is an
intimation to all the Lord's ministers to make the word of God their
rule in all their ministrations, and to act in observance of and
obedience to the command of God. 3. That these garments, in conformity
to the rest of the furniture of the tabernacle, were very rich and
splendid; the church in its infancy was thus taught, thus pleased, with
the rudiments of this world; but now under the gospel, which is the
ministration of the Spirit, to affect and impose such pompous habits as
the church of Rome does, under pretence of decency and instruction, is
to betray the liberty wherewith Christ has made us free, and to
entangle the church again in the bondage of those carnal ordinances
which were imposed only till the time of reformation. 4. That they were
all shadows of good things to come, but the substance is Christ, and
the grace of the gospel; when therefore the substance has come, it is a
jest to be fond of the shadow. (1.) Christ is our great high-priest;
when he undertook the work of our redemption, he put on the clothes of
service--he arrayed himself with the gifts and graces of the Spirit,
which he received not by measure--girded himself with the curious
girdle of resolution, to go through with his undertaking--charged
himself with the curious girdle of resolution, to go through with his
undertaking--charged himself with all God's spiritual Israel, bore them
on his shoulders, carried them in his bosom, laid them near his heart,
engraved them on the palms of his hands, and presented them in the
breast-plate of judgment unto his Father. And (lastly) he crowned
himself with holiness to the Lord, consecrating his whole undertaking
to the honour of his Father's holiness: now consider how great this man
is. (2.) True believers are spiritual priests. The clean linen with
which all their clothes of service must be made is the righteousness of
saints (Rev. xix. 8), and Holiness to the Lord must be so written upon
their foreheads that all who converse with them may see, and say, that
they bear the image of God's holiness, and are devoted to the praise of
it.
The Tabernacle Completed. (b. c. 1491.)
32 Thus was all the work of the tabernacle of the tent of the
congregation finished: and the children of Israel did according to all
that the Lord commanded Moses, so did they. 33 And they brought the
tabernacle unto Moses, the tent, and all his furniture, his taches, his
boards, his bars, and his pillars, and his sockets, 34 And the
covering of rams' skins dyed red, and the covering of badgers' skins,
and the vail of the covering, 35 The ark of the testimony, and the
staves thereof, and the mercy seat, 36 The table, and all the vessels
thereof, and the showbread, 37 The pure candlestick, with the lamps
thereof, even with the lamps to be set in order, and all the vessels
thereof, and the oil for light, 38 And the golden altar, and the
anointing oil, and the sweet incense, and the hanging for the
tabernacle door, 39 The brazen altar, and his grate of brass, his
staves, and all his vessels, the laver and his foot, 40 The hangings
of the court, his pillars, and his sockets, and the hanging for the
court gate, his cords, and his pins, and all the vessels of the service
of the tabernacle, for the tent of the congregation, 41 The cloths of
service to do service in the holy place, and the holy garments for
Aaron the priest, and his sons' garments, to minister in the priest's
office. 42 According to all that the Lord commanded Moses, so the
children of Israel made all the work. 43 And Moses did look upon all
the work, and, behold, they had done it as the Lord had commanded, even
so had they done it: and Moses blessed them.
Observe here, I. The builders of the tabernacle made very good
despatch. It was not much more than five months from the beginning to
the finishing of it. Though there was a great deal of fine work about
it, such as is usually the work of time, embroidering and engraving,
not only in gold, but in precious stones, yet they went through with it
in a little time. Church-work is usually slow work, but they made quick
work of this, and yet did it with the greatest exactness imaginable.
For, 1. Many hands were employed, all unanimous, and not striving with
each other. This expedited the business, and made it easy. 2. The
workmen were taught of God, and so were kept from making blunders,
which would have retarded them. 3. The people were hearty and zealous
in the work, and impatient till it was finished. God had prepared their
hearts, and then the thing was done suddenly, 2 Chron. xxix. 36.
Resolution and industry, and a cheerful application of mind, will, by
the grace of God, bring a great deal of good work to pass in a little
time, in less than one would expect.
II. They punctually observed their orders, and did not in the least
vary from them. They did it according to all that the Lord commanded
Moses, v. 32, 42. Note, God's work must be done, in every thing,
according to his own will. His institutions neither need nor admit
men's inventions to make them either more beautiful or more likely to
answer the intention of them. Add thou not unto his words. God is
pleased with willing worship, but not with will-worship.
III. They brought all their work to Moses, and submitted it to his
inspection and censure, v. 33. He knew what he had ordered them to
make; and now the particulars were called over, and all produced, that
Moses might see both that they had made all, omitting nothing, and that
they had made all according to the instructions given them, and that,
if they had made a mistake in any thing, it might be forthwith
rectified. Thus they showed respect to Moses, who was set over them in
the Lord; not objecting that Moses did not understand such work, and
therefore that there was no reason for submitting it to his judgment.
No, that God who gave them so much knowledge as to do the work gave
them also so much humility as to be willing to have it examined and
compared with the model. Moses was in authority, and they would pay a
deference to his place. The spirit of the prophets is subject to the
prophets. And besides, though they knew how to do the work better than
Moses, Moses had a better and more exact idea of the model than they
had, and therefore they could not be well pleased with their own work,
unless they had his approbation. Thus in all the services of religion
we should labour to be accepted of the Lord.
IV. Moses, upon search, found all done according to the rule, v. 43.
Moses, both for their satisfaction and for his own, did look upon all
the work, piece by piece, and behold they had done it according to the
pattern shown him, for the same Being that showed him the pattern
guided their hand in the work. All the copies of God's grace exactly
agree with the original of his counsels: what God works in us, and by
us, is the fulfilling of the good pleasure of his own goodness; and
when the mystery of God shall be finished, and all his performances
come to be compared with his purposes, it will appear that behold all
is done according to the counsel of his own will, not one iota or
tittle of which shall fall to the ground, or be varied from.
V. Moses blessed them. 1. He commended them, and signified his
approbation of all they had done. He did not find fault where there was
none, as some do, who think they disparage their own judgment if they
do not find something amiss in the best and most accomplished
performance. In all this work it is probable there might have been
found here and there a stitch amiss, and a stroke awry, which would
have served for an over-curious and censorious critic to animadvert
upon; but Moses was too candid to notice small faults where there were
no great ones. Note, All governors must be a praise to those that do
well, as well as a terror to evil-doers. Why should any take a pride in
being hard to be pleased? 2. He not only praised them, but prayed for
them. He blessed them as one having authority, for the less is blessed
of the better. We read not of any wages that Moses paid them for their
work, but this blessing he gave them. For, though ordinarily the
labourer be worthy of his hire, yet in this case, 1. They wrought for
themselves. The honour and comfort of God's tabernacle among them would
be recompence enough. If thou be wise, thou shalt be wise for thyself.
2. They had their meat from heaven on free-cost, for themselves and
their families, and their raiment waxed not old upon them; so that they
neither needed wages nor had reason to expect any. Freely you have
received, freely give. The obligations we lie under, both in duty and
interest, to serve God, should be sufficient to quicken us to our work,
though we had not a reward in prospect. But, 3. This blessing, in the
name of the Lord, was wages enough for all their work. Those whom God
employs he will bless, and those whom he blesses are blessed indeed.
The blessing he commands is life for evermore.
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E X O D U S
CHAP. XL.
In this chapter, I. Orders are given for the setting up of the
tabernacle and the fixing of all the appurtenances of it in their
proper places (ver. 1-8), and the consecrating of it (ver. 9-11), and
of the priests, ver. 12-15. II. Care is taken to do all this, and as it
was appointed to be done, ver. 16-33. III. God takes possession of it
by the cloud, ver. 34, &c.
The Rearing of the Tabernacle. (b. c. 1491.)
1 And the Lord spake unto Moses, saying, 2 On the first day of the
first month shalt thou set up the tabernacle of the tent of the
congregation. 3 And thou shalt put therein the ark of the testimony,
and cover the ark with the vail. 4 And thou shalt bring in the table,
and set in order the things that are to be set in order upon it; and
thou shalt bring in the candlestick, and light the lamps thereof. 5
And thou shalt set the altar of gold for the incense before the ark of
the testimony, and put the hanging of the door to the tabernacle. 6
And thou shalt set the altar of the burnt offering before the door of
the tabernacle of the tent of the congregation. 7 And thou shalt set
the laver between the tent of the congregation and the altar, and shalt
put water therein. 8 And thou shalt set up the court round about, and
hang up the hanging at the court gate. 9 And thou shalt take the
anointing oil, and anoint the tabernacle, and all that is therein, and
shalt hallow it, and all the vessels thereof: and it shall be holy.
10 And thou shalt anoint the altar of the burnt offering, and all his
vessels, and sanctify the altar: and it shall be an altar most holy.
11 And thou shalt anoint the laver and his foot, and sanctify it. 12
And thou shalt bring Aaron and his sons unto the door of the tabernacle
of the congregation, and wash them with water. 13 And thou shalt put
upon Aaron the holy garments, and anoint him, and sanctify him; that he
may minister unto me in the priest's office. 14 And thou shalt bring
his sons, and clothe them with coats: 15 And thou shalt anoint them,
as thou didst anoint their father, that they may minister unto me in
the priest's office: for their anointing shall surely be an everlasting
priesthood throughout their generations.
The materials and furniture of the tabernacle had been viewed severally
and approved, and now they must be put together. 1. God here directs
Moses to set up the tabernacle and the utensils of it in their places.
Though the work of the tabernacle was finished, and every thing ready
for rearing, and the people, no doubt, were very desirous to see it up,
yet Moses will not erect it till he has express orders for doing so. It
is good to see God going before us in every step, Ps. xxxvii. 23. The
time for doing this is fixed to the first day of the first month (v.
2), which wanted but fourteen days of a year since they came out of
Egypt; and a good year's work there was done in it. Probably the work
was made ready but just at the end of the year, so that the appointing
of this day gave no delay, or next to none, to this good work. We must
not put off any necessary duty under pretence of waiting for some
remarkable day; the present season is the most convenient. But the
tabernacle happening to be set up on the first day of the first month
intimates that it is good to begin the year with some good work. Let
him that is the first have the first; and let the things of his kingdom
be first sought. In Hezekiah's time we find they began to sanctify the
temple on the first day of the first month, 2 Chron. xxix. 17. The new
moon (which by their computation was the first day of every month) was
observed by them with some solemnity; and therefore this first new moon
of the year was thus made remarkable. Note, When a new year begins, we
should think of serving God more and better than we did the year
before. Moses is particularly ordered to set up the tabernacle itself
first, in which God would dwell and would be served (v. 2), then to put
the ark in its place, and draw the veil before it (v. 3), then to fix
the table, and the candlestick, and the altar of incense, without the
veil (v. 4, 5), and to fix the hanging of the door before the door.
Then in the court he must place the altar of burnt offering, and the
laver (v. 6, 7); and, lastly, he must set up the curtains of the court,
and a hanging for a court-gate. And all this would be easily done in
one day, many hands no doubt being employed in it under the direction
of Moses. 2. He directs Moses, when he had set up the tabernacle and
all the furniture of it, to consecrate it and them, by anointing them
with the oil which was prepared for the purpose, ch. xxx. 25, &c. It
was there ordered that this should be done; here it was ordered that it
should be done now, v. 9-11. Observe, Every thing was sanctified when
it was put in its proper place, and not till then, for till then it was
not fit for the use to which it was to be sanctified. As every thing is
beautiful in its season, so is every thing in its place. 3. He directs
him to consecrate Aaron and his sons. When the goods were brought into
God's house, they were marked first, and then servants were hired to
bear the vessels of the Lord; and those must be clean who were put into
that office, v. 12-15. The law which was now ordered to be put in
execution we had before, ch. xxix. Thus in the visible church, which is
God's tabernacle among men, it is requisite that there be ministers to
keep the charge of the sanctuary, and that they receive the anointing.
16 Thus did Moses: according to all that the Lord commanded him, so did
he. 17 And it came to pass in the first month in the second year, on
the first day of the month, that the tabernacle was reared up. 18 And
Moses reared up the tabernacle, and fastened his sockets, and set up
the boards thereof, and put in the bars thereof, and reared up his
pillars. 19 And he spread abroad the tent over the tabernacle, and
put the covering of the tent above upon it; as the Lord commanded
Moses. 20 And he took and put the testimony into the ark, and set the
staves on the ark, and put the mercy seat above upon the ark: 21 And
he brought the ark into the tabernacle, and set up the vail of the
covering, and covered the ark of the testimony; as the Lord commanded
Moses. 22 And he put the table in the tent of the congregation, upon
the side of the tabernacle northward, without the vail. 23 And he set
the bread in order upon it before the Lord; as the Lord had commanded
Moses. 24 And he put the candlestick in the tent of the congregation,
over against the table, on the side of the tabernacle southward. 25
And he lighted the lamps before the Lord; as the Lord commanded Moses.
26 And he put the golden altar in the tent of the congregation before
the vail: 27 And he burnt sweet incense thereon; as the Lord
commanded Moses. 28 And he set up the hanging at the door of the
tabernacle. 29 And he put the altar of burnt offering by the door of
the tabernacle of the tent of the congregation, and offered upon it the
burnt offering and the meat offering; as the Lord commanded Moses. 30
And he set the laver between the tent of the congregation and the
altar, and put water there, to wash withal. 31 And Moses and Aaron
and his sons washed their hands and their feet thereat: 32 When they
went into the tent of the congregation, and when they came near unto
the altar, they washed; as the Lord commanded Moses. 33 And he reared
up the court round about the tabernacle and the altar, and set up the
hanging of the court gate. So Moses finished the work.
When the tabernacle and the furniture of it were prepared, they did not
put off the rearing of it till they came to Canaan, though they now
hoped to be there very shortly; but, in obedience to the will of God,
they set it up in the midst of their camp, while they were in the
wilderness. Those that are unsettled in the world must not think that
this will excuse them in their continued irreligion; as if it were
enough to begin to serve God when they begin to be settled in the
world. No; a tabernacle for God is a very needful and profitable
companion even in a wilderness, especially considering that our
carcases may fall in that wilderness, and we may be fixed in another
world before we come to fix in this.
The rearing of the tabernacle was a good day's work; the consecrating
of it, and of the priests, was attended to some days after. Here we
have an account only of that new-year's-day's work. 1. Moses not only
did all that God directed him to do, but in the order that God
appointed; for God will be sought in the due order. 2. To each
particular there is added an express reference to the divine
appointment, which Moses governed himself by as carefully and
conscientiously as the workmen did; and therefore, as before, so here
it is repeated, as the Lord commanded Moses, seven times in less than
fourteen verses. Moses himself, as great a man as he was, would not
pretend to vary from the institution, neither to add to it nor diminish
from it, in the least punctilio. Those that command others must
remember that their Master also is in heaven, and they must do as they
are commanded. 3. That which was to be veiled be veiled (v. 21), and
that which was to be used he used immediately, for the instruction of
the priests, that by seeing him do the several offices they might learn
to do them the more dexterously. Though Moses was not properly a
priest, yet he is numbered among the priests (Ps. xcix. 6), and the
Jewish writers call him the priest of the priests; what he did he did
by special warrant and direction from God, rather as a prophet, or
law-giver, than as a priest. He set the wheels a going, and then left
the work in the hands of the appointed ministry. (1.) When he had
placed the table, he set the show-bread in order upon it (v. 23); for
God will never have his table unfurnished. (2.) As soon as he had fixed
the candlestick, he lighted the lamps before the Lord, v. 25. Even that
dark dispensation would not admit of unlighted candles. (3.) The golden
altar being put in its place, immediately he burnt sweet incense
thereon (v. 27); for God's altar must be a smoking altar. (4.) The
altar of the burnt-offering was no sooner set up in the court of the
tabernacle than he had a burnt-offering, and a meat-offering, ready to
offer upon it, v. 29. Some think, though this is mentioned here, it was
not done till some time after; but it seems to me that he immediately
began the ceremony of its consecration, though it was not completed for
seven days. (5.) At the laver likewise, when he had fixed that, Moses
himself washed his hands and feet. Thus, in all these instances, he not
only showed the priests how to do their duty, but has taught us that
God's gifts are intended for use, and not barely for show. Though the
altars, and table, and candlestick, were fresh and new, he did not say
it was a pity to sully them; no, he handselled them immediately.
Talents were given to be occupied, not to be buried.
The Tabernacle Filled with Glory. (b. c. 1491.)
34 Then a cloud covered the tent of the congregation, and the glory of
the Lord filled the tabernacle. 35 And Moses was not able to enter
into the tent of the congregation, because the cloud abode thereon, and
the glory of the Lord filled the tabernacle. 36 And when the cloud
was taken up from over the tabernacle, the children of Israel went
onward in all their journeys: 37 But if the cloud were not taken up,
then they journeyed not till the day that it was taken up. 38 For the
cloud of the Lord was upon the tabernacle by day, and fire was on it by
night, in the sight of all the house of Israel, throughout all their
journeys.
As when, in the creation, God had finished this earth, which he
designed for man's habitation, he made man, and put him in possession
of it, so when Moses had finished the tabernacle, which was designed
for God's dwelling-place among men, God came and took possession of it.
The shechinah, the divine eternal Word, though not yet made flesh, yet,
as a prelude to that event, came and dwelt among them, John i. 14. This
was henceforward the place of his throne, and the place of the soles of
his feet (Ezek. xliii. 7); here he resided, here he ruled. By the
visible tokens of God's coming among them to take possession of the
tabernacle he testified both the return of his favour to them, which
they had forfeited by the golden calf (ch. xxxiii. 7), and his gracious
acceptance of all the expense they had been at, and all the care and
pains they had taken about the tabernacle. Thus God owned them, showed
himself well pleased with what they had done, and abundantly rewarded
them. Note, God will dwell with those that prepare him a habitation.
The broken and contrite heart, the clean and holy heart, that is
furnished for his service, and devoted to his honour, shall be his rest
for ever; here will Christ dwell by faith, Eph. iii. 17. Where God has
a throne and an altar in the soul, there is a living temple. And God
will be sure to own and crown the operations of his own grace and the
observance of his own appointments.
As God had manifested himself upon mount Sinai, so he did now in this
newly-erected tabernacle. We read (ch. xxiv. 16) that the glory of the
Lord abode upon Mount Sinai, which is said to be like devouring fire
(v. 17), and that the cloud covered it on the outside, and the glory of
the Lord filled it within, to which, probably there is an allusion in
Zech. ii. 5, where God promises to be a wall of fire round about
Jerusalem (and the pillar of cloud was by night a pillar of fire) and
the glory in the midst of her.
I. The cloud covered the tent. That same cloud which, as the chariot or
pavilion of the shechinah, had come up before them out of Egypt and led
them hither, now settled upon the tabernacle and hovered over it, even
in the hottest and clearest day; for it was none of those clouds which
the sun scatters. This cloud was intended to be, 1. A token of God's
presence constantly visible day and night (v. 38) to all Israel, even
to those that lay in the remotest corners of the camp, that they might
never again make a question of it, Is the Lord among us, or is he not?
That very cloud which had already been so pregnant with wonders in the
Red Sea, and on Mount Sinai, sufficient to prove God in it of a truth,
was continually in sight of all the house of Israel throughout all
their journeys; so that they were inexcusable if they believed not
their own eyes. 2. A concealment of the tabernacle, and the glory of
God in it. God did indeed dwell among them, but he dwelt in a cloud:
Verily thou art a God that hidest, thyself. Blessed be God for the
gospel of Christ, in which we all with open face behold as in a glass,
not in a cloud, the glory of the Lord. 3. A protection of the
tabernacle. They had sheltered it with one covering upon another, but,
after all, the cloud that covered it was its best guard. Those that
dwell in the house of the Lord are hidden there, and are safe under the
divine protection, Ps. xxvii. 4, 5. Yet this, which was then a peculiar
favour to the tabernacle, is promised to every dwelling-place of mount
Zion (Isa. iv. 5); for upon all the glory shall be a defence. 4. A
guide to the camp of Israel in their march through the wilderness, v.
36, 37. While the cloud continued on the tabernacle, they rested; when
it removed, they removed and followed it, as being purely under divine
direction. This is spoken of more fully, Num. ix. 19; Ps. lxxviii. 14;
cv. 39. As before the tabernacle was set up the Israelites had the
cloud for their guide, which appeared sometimes in one place and
sometimes in another, but henceforward rested on the tabernacle and was
to be found there only, so the church had divine revelation for its
guide from the first, before the scriptures were written, but since the
making up of that canon it rests in that as its tabernacle, and there
only it is to be found, as in the creation the light which was made the
first day, centered in the sun the fourth day. Blessed be God for the
law and the testimony!
II. The glory of the Lord filled the tabernacle, v. 34, 35. The
shechinah now made an awful and pompous entry into the tabernacle,
through the outer part of which it passed into the most holy place, as
the presence-chamber, and there seated itself between the cherubim. It
was in light and fire, and (for aught we know) no otherwise, that the
shechinah made itself visible; for God is light; our God is a consuming
fire. With these the tabernacle was now filled, yet, as before the bush
was not consumed, so now the curtains were not so much as singed by
this fire; for to those that have received the anointing the terrible
majesty of God is not destroying. Yet so dazzling was the light, and so
dreadful was the fire, that Moses was not able to enter into the tent
of the congregation, at the door of which he attended, till the
splendour had a little abated, and the glory of the Lord retired within
the veil, v. 35. This shows how terrible the glory and majesty of God
are, and how unable the greatest and best of men are to stand before
him. The divine light and fire, let forth in their full strength, will
overpower the strongest heads and the purest hearts. But what Moses
could not do, in that he was weak through the flesh, has been done by
our Lord Jesus, whom God caused to draw near and approach, and who, as
the forerunner, has for us entered, and has invited us to come boldly
even to the mercy-seat. He was able to enter into the holy place not
made with hands (Heb. ix. 24); nay, he is himself the true tabernacle,
filled with the glory of God (John i. 14), even with the divine grace
and truth prefigured by this fire and light. In him the shechinah took
up its rest for ever, for in him dwells all the fulness of the godhead
bodily. Blessed be God for Jesus Christ!
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Leviticus
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE THIRD BOOK OF MOSES, CALLED
L E V I T I C U S.
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There is nothing historical in all this book of Leviticus except the
account which it gives us of the consecration of the priesthood (ch.
viii.-ix.), of the punishment of Nadab and Abihu, by the hand of God,
for offering strange fire (ch. x), and of Shelomith's son, by the hand
of the magistrate, for blasphemy (ch. xxiv). All the rest of the book
is taken up with the laws, chiefly the ecclesiastical laws, which God
gave to Israel by Moses, concerning their sacrifices and offerings,
their meats and drinks, and divers washings, and the other
peculiarities by which God set that people apart for himself, and
distinguished them from other nations, all which were shadows of good
things to come, which are realized and superseded by the gospel of
Christ. We call the book Leviticus, from the Septuagint, because it
contains the laws and ordinances of the levitical priesthood (as it is
called, Heb. vii. 11), and the ministrations of it. The Levites were
principally charged with these institutions, both to do their part and
to teach the people theirs. We read, in the close of the foregoing
book, of the setting up of the tabernacle, which was to be the place of
worship; and, as that was framed according to the pattern, so must the
ordinances of worship be, which were there to be administered. In these
the divine appointment was as particular as in the former, and must be
as punctually observed. The remaining record of these abrogated laws is
of use to us, for the strengthening of our faith in Jesus Christ, as
the Lamb slain from the foundation of the world, and for the increase
of our thankfulness to God, that by him we are freed from the yoke of
the ceremonial law, and live in the times of reformation.
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L E V I T I C U S
CHAP. I.
This book begins with the laws concerning sacrifices, of which the most
ancient were the burnt-offerings, about which God gives Moses
instructions in this chapter. Orders are here given how that sort of
sacrifice must be managed. I. If it was a bullock out of the herd, ver.
3-9. II. If it was a sheep or goat, a lamb or kid, out of the flock,
ver. 10-13. III. If it was a turtle-dove or a young pigeon, ver. 14-17.
And whether the offering was more or less valuable in itself, if it was
offered with an upright heart, according to these laws, it was accepted
of God.
The Law Concerning Offerings. (b. c. 1490.)
1 And the Lord called unto Moses, and spake unto him out of the
tabernacle of the congregation, saying, 2 Speak unto the children of
Israel, and say unto them, If any man of you bring an offering unto the
Lord, ye shall bring your offering of the cattle, even of the herd, and
of the flock.
Observe here, 1. It is taken for granted that people would be inclined
to bring offerings to the Lord. The very light of nature directs man,
some way or other, to do honour to his Maker, and pay him homage as his
Lord. Revealed religion supposes natural religion to be an ancient and
early institution, since the fall had directed men to glorify God by
sacrifice, which was an implicit acknowledgment of their having
received all from God as creatures, and their having forfeited all to
him as sinners. A conscience thoroughly convinced of dependence and
guilt would be willing to come before God with thousands of rams, Mic.
vi. 6, 7. 2. Provision is made that men should not indulge their own
fancies, nor become vain in their imaginations and inventions about
their sacrifices, lest, while they pretended to honour God, they should
really dishonour him, and do that which was unworthy of him. Every
thing therefore is directed to be done with due decorum, by a certain
rule, and so as that the sacrifices might be most significant both of
the great sacrifice of atonement which Christ was to offer in the
fulness of time and of the spiritual sacrifices of acknowledgment which
believers should offer daily. 3. God gave those laws to Israel by
Moses; nothing is more frequently repeated than this, The Lord spoke
unto Moses, saying, Speak unto the children of Israel. God could have
spoken it to the children of Israel himself, as he did the ten
commandments; but he chose to deliver it to them by Moses, because they
had desired he would no more speak to them himself, and he had designed
that Moses should, above all the prophets, be a type of Christ, by whom
God would in these last days speak to us, Heb. i. 2. By other prophets
God sent messages to his people, but by Moses he gave them laws; and
therefore he was fit to typify him to whom the Father has given all
judgment. And, besides, the treasure of divine revelation was always to
be put into earthen vessels, that our faith might be tried, and that
the excellency of the power might be of God. 4. God spoke to him out of
the tabernacle. As soon as ever the shechinah had taken possession of
its new habitation, in token of the acceptance of what was done, God
talked with Moses from the mercy-seat, while he attended without the
veil, or rather at the door, hearing a voice only; and it is probable
that he wrote what he heard at that time, to prevent any mistake, or a
slip of memory, in the rehearsal of it. The tabernacle was set up to be
a place of communion between God and Israel; there, where they
performed their services to God, God revealed his will to them. Thus,
by the word and by prayer, we now have fellowship with the Father, and
with his Son Jesus Christ, Acts vi. 4. When we speak to God we must
desire to hear from him, and reckon it a great favour that he is
pleased to speak to us. The Lord called to Moses, not to come near
(under that dispensation, even Moses must keep his distance), but to
attend and hearken to what should be said. A letter less than ordinary
in the Hebrew word for called, the Jewish critics tell us, intimates
that God spoke in a still small voice. The moral law was given with
terror from a burning mountain in thunder and lightning; but the
remedial law of sacrifice was given more gently from a mercy-seat,
because that was typical of the grace of the gospel, which is the
ministration of life and peace.
Law of the Burnt-Offering. (b. c. 1490.)
3 If his offering be a burnt sacrifice of the herd, let him offer a
male without blemish: he shall offer it of his own voluntary will at
the door of the tabernacle of the congregation before the Lord. 4 And
he shall put his hand upon the head of the burnt offering; and it shall
be accepted for him to make atonement for him. 5 And he shall kill
the bullock before the Lord: and the priests, Aaron's sons, shall bring
the blood, and sprinkle the blood round about upon the altar that is by
the door of the tabernacle of the congregation. 6 And he shall flay
the burnt offering, and cut it into his pieces. 7 And the sons of
Aaron the priest shall put fire upon the altar, and lay the wood in
order upon the fire: 8 And the priests, Aaron's sons, shall lay the
parts, the head, and the fat, in order upon the wood that is on the
fire which is upon the altar: 9 But his inwards and his legs shall he
wash in water: and the priest shall burn all on the altar, to be a
burnt sacrifice, an offering made by fire, of a sweet savour unto the
Lord.
If a man were rich and could afford it, it is supposed that he would
bring his burnt-sacrifice, with which he designed to honour God, out of
his herd of larger cattle. He that considers that God is the best that
is will resolve to give him the best he has, else he gives him not the
glory due unto his name. Now if a man determined to kill a bullock, not
for an entertainment for his family and friends, but for a sacrifice to
his God, these rules must be religiously observed:--1. The beast to be
offered must be a male, and without blemish, and the best he had in his
pasture. Being designed purely for the honour of him that is infinitely
perfect, it ought to be the most perfect in its kind. This signified
the complete strength and purity that were in Christ the dying
sacrifice, and the sincerity of heart and unblamableness of life that
should be in Christians, who are presented to God as living sacrifices.
But, literally, in Christ Jesus there is neither male nor female; nor
is any natural blemish in the body a bar to our acceptance with God,
but only the moral defects and deformities introduced by sin into the
soul. 2. The owner must offer it voluntarily. What is done in religion,
so as to please God, must be done by no other constraint than that of
love. God accepts the willing people and the cheerful giver. Ainsworth
and others read it, not as the principle, but as the end of offering:
"Let him offer it for his favourable acceptation before the Lord. Let
him propose this to himself as his end in bringing his sacrifice, and
let his eye be fixed steadily upon that end--that he may be accepted of
the Lord." Those only shall find acceptance who sincerely desire and
design it in all their religious services, 2 Cor. v. 9. 3. It must be
offered at the door of the tabernacle, where the brazen altar of
burnt-offerings stood, which sanctified the gift, and not elsewhere. He
must offer it at the door, as one unworthy to enter, and acknowledging
that there is no admission for a sinner into covenant and communion
with God, but by sacrifice; but he must offer it at the tabernacle of
the congregation, in token of his communion with the whole church of
Israel even in this personal service. 4. The offerer must put his hand
upon the head of his offering, v. 4. "He must put both his hands," say
the Jewish doctors, "with all his might, between the horns of the
beast," signifying thereby, (1.) The transfer of all his right to, and
interest in, the beast, to God, actually, and by a manual delivery,
resigning it to his service. (2.) An acknowledgment that he deserved to
die, and would have been willing to die if God had required it, for the
serving of his honour, and the obtaining of his favour. (3.) A
dependence upon the sacrifice, as an instituted type of the great
sacrifice on which the iniquity of us all was to be laid. The mystical
signification of the sacrifices, and especially this rite, some think
the apostle means by the doctrine of laying on of hands (Heb. vi. 2),
which typified evangelical faith. The offerer's putting his hand on the
head of the offering was to signify his desire and hope that it might
be accepted from him to make atonement for him. Though the
burnt-offerings had not respect to any particular sin, as the
sin-offering had, yet they were to make atonement for sin in general;
and he that laid his hand on the head of a burnt-offering was to
confess that he had left undone what he ought to have done and had done
that which he ought not to have done, and to pray that, though he
deserved to die himself, the death of his sacrifice might be accepted
for the expiating of his guilt. 5. The sacrifice was to be killed by
the priests of Levites, before the Lord, that is, in a devout religious
manner, and with an eye to God and his honour. This signified that our
Lord Jesus was to make his soul, or life, an offering for sin. Messiah
the prince must be cut off as a sacrifice, but not for himself, Dan.
ix. 26. It signified also that in Christians, who are living
sacrifices, the brutal part must be mortified or killed, the flesh
crucified with its corrupt affections and lusts and all the appetites
of the mere animal life. 6. The priests were to sprinkle the blood upon
the altar (v. 5); for, the blood being the life, it was this that made
atonement for the soul. This signified the direct and actual regard
which our Lord Jesus had to the satisfaction of his Father's justice,
and the securing of his injured honour, in the shedding of his blood;
he offered himself without spot to God. It also signified the pacifying
and purifying of our consciences by the sprinkling of the blood of
Jesus Christ upon them by faith, 1 Pet. i. 2; Heb. x. 22. 7. The beast
was to be flayed and decently cut up, and divided into its several
joints or pieces, according to the art of the butcher; and then all the
pieces, with the head and the fat (the legs and inwards being first
washed), were to be burnt together upon the altar, v. 6-9. "But to what
purpose," would some say, "was this waste? Why should all this good
meat, which might have been given to the poor, and have served their
hungry families for food a great while, be burnt together to ashes?" So
was the will of God; and it is not for us to object or to find fault
with it. When it was burnt for the honour of God, in obedience to his
command, and to signify spiritual blessings, it was really better
bestowed, and better answered the end of its creation, than when it was
used as food for man. We must never reckon that lost which is laid out
for God. The burning of the sacrifice signified the sharp sufferings of
Christ, and the devout affections with which, as a holy fire,
Christians must offer up themselves their whole spirit, soul, and body,
unto God. 8. This is said to be an offering of a sweet savour, or
savour of rest, unto the Lord. The burning of flesh is unsavoury in
itself; but this, as an act of obedience to a divine command, and a
type of Christ, was well pleasing to God: he was reconciled to the
offerer, and did himself take a complacency in that reconciliation. He
rested, and was refreshed with these institutions of his grace, as, at
first, with his works of creation (Exod. xxxi. 17), rejoicing therein,
Ps. civ. 31. Christ's offering of himself to God is said to be of a
sweet-smelling savour (Eph. v. 2), and the spiritual sacrifices of
Christians are said to be acceptable to God, through Christ, 1 Pet. ii.
5.
10 And if his offering be of the flocks, namely, of the sheep, or of
the goats, for a burnt sacrifice; he shall bring it a male without
blemish. 11 And he shall kill it on the side of the altar northward
before the Lord: and the priests, Aaron's sons, shall sprinkle his
blood round about upon the altar. 12 And he shall cut it into his
pieces, with his head and his fat: and the priest shall lay them in
order on the wood that is on the fire which is upon the altar: 13 But
he shall wash the inwards and the legs with water: and the priest shall
bring it all, and burn it upon the altar: it is a burnt sacrifice, an
offering made by fire, of a sweet savour unto the Lord. 14 And if the
burnt sacrifice for his offering to the Lord be of fowls, then he shall
bring his offering of turtledoves, or of young pigeons. 15 And the
priest shall bring it unto the altar, and wring off his head, and burn
it on the altar; and the blood thereof shall be wrung out at the side
of the altar: 16 And he shall pluck away his crop with his feathers,
and cast it beside the altar on the east part, by the place of the
ashes: 17 And he shall cleave it with the wings thereof, but shall
not divide it asunder: and the priest shall burn it upon the altar,
upon the wood that is upon the fire: it is a burnt sacrifice, an
offering made by fire, of a sweet savour unto the Lord.
Here we have the laws concerning the burnt-offerings, which were of the
flock or of the fowls. Those of the middle rank, that could not well
afford to offer a bullock, would bring a sheep or a goat; and those
that were not able to do that should be accepted of God if they brought
a turtle-dove or a pigeon. For God, in his law and in his gospel, as
well as in his providence, considers the poor. It is observable that
those creatures were chosen for sacrifice which were most mild and
gentle, harmless and inoffensive, to typify the innocence and meekness
that were in Christ, and to teach the innocence and meekness that
should be in Christians. Directions are here given, 1. Concerning the
burnt-offerings of the flock, v. 10. The method of managing these is
much the same with that of the bullocks; only it is ordered here that
the sacrifice should be killed on the side of the altar northward,
which, though mentioned here only, was probably to be observed
concerning the former, and other sacrifices. Perhaps on that side of
the altar there was the largest vacant space, and room for the priests
to turn them in. It was of old observed that fair weather comes out of
the north, and that the north wind drives away rain; and by these
sacrifices the storms of God's wrath are scattered, and the light of
God's countenance is obtained, which is more pleasant than the
brightest fairest weather. 2. Concerning those of the fowls. They must
be either turtle-doves (and, if so, "they must be old turtles," say the
Jews), or pigeons, and, if so, they must be young pigeons. What was
most acceptable at men's tables must be brought to God's altar. In the
offering of these fowls, (1.) The head must be wrung off, "quite off,"
say some; others think only pinched, so as to kill the bird, and yet
leave the head hanging to the body. But it seems more likely that it
was to be quite separated, for it was to be burnt first. (2.) The blood
was to be wrung out at the side of the altar. (3.) The garbages with
the feathers were to be thrown by upon the dunghill. (4.) The body was
to be opened, sprinkled with salt, and then burnt upon the altar. "This
sacrifice of birds," the Jews say, "was one of the most difficult
services the priests had to do," to teach those that minister in holy
things to be as solicitous for the salvation of the poor as for that of
the rich, and that the services of the poor are as acceptable to God,
if they come from an upright heart, as the services of the rich, for he
accepts according to what a man hath, and not according to what he hath
not, 2 Cor. viii. 12. The poor man's turtle-doves, or young pigeons,
are here said to be an offering of a sweet-smelling savour, as much as
that of an ox or bullock that hath horns or hoofs. Yet, after all, to
love God with all our heart, and to love our neighbour as ourselves, is
better than all burnt-offerings and sacrifices, Mark xii. 33.
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L E V I T I C U S
CHAP. II.
In this chapter we have the law concerning the meat-offering. I. The
matter of it; whether of raw flour with oil and incense (ver. 1), or
baked in the oven (ver. 4), or upon a plate (ver. 5, 6), or in a frying
pan, ver. 7. II. The management of it, of the flour (ver. 2, 3), of the
cakes, ver. 8-10. III. Some particular rules concerning it, That leaven
and honey must never be admitted (ver. 11, 12), and salt never omitted
in the meat-offering, ver. 13. IV. The law concerning the offering of
firstfruits in the ear, ver. 14, &c.
The Law of the Meat-Offering. (b. c. 1490.)
1 And when any will offer a meat offering unto the Lord, his offering
shall be of fine flour; and he shall pour oil upon it, and put
frankincense thereon: 2 And he shall bring it to Aaron's sons the
priests: and he shall take thereout his handful of the flour thereof,
and of the oil thereof, with all the frankincense thereof; and the
priest shall burn the memorial of it upon the altar, to be an offering
made by fire, of a sweet savour unto the Lord: 3 And the remnant of
the meat offering shall be Aaron's and his sons': it is a thing most
holy of the offerings of the Lord made by fire. 4 And if thou bring
an oblation of a meat offering baken in the oven, it shall be
unleavened cakes of fine flour mingled with oil, or unleavened wafers
anointed with oil. 5 And if thy oblation be a meat offering baken in
a pan, it shall be of fine flour unleavened, mingled with oil. 6 Thou
shalt part it in pieces, and pour oil thereon: it is a meat offering.
7 And if thy oblation be a meat offering baken in the fryingpan, it
shall be made of fine flour with oil. 8 And thou shalt bring the meat
offering that is made of these things unto the Lord: and when it is
presented unto the priest, he shall bring it unto the altar. 9 And
the priest shall take from the meat offering a memorial thereof, and
shall burn it upon the altar: it is an offering made by fire, of a
sweet savour unto the Lord. 10 And that which is left of the meat
offering shall be Aaron's and his sons': it is a thing most holy of the
offerings of the Lord made by fire.
There were some meat-offerings that were only appendices to the
burnt-offerings, as that which was offered with the daily sacrifice
(Exod. xxix. 38, 39) and with the peace-offerings; these had
drink-offerings joined with them (see Num. xv. 4, 7, 9, 10), and in
these the quantity was appointed. But the law of this chapter concerns
those meat-offerings that were offered by themselves, whenever a man
saw cause thus to express his devotion. The first offering we read of
in scripture was of this kind (Gen. iv. 3): Cain brought of the fruit
of the ground an offering.
I. This sort of offerings was appointed, 1. In condescension to the
poor, and their ability, that those who themselves lived only upon
bread and cakes might offer an acceptable offering to God out of that
which was their own coarse and homely fare, and by making for God's
altar, as the widow of Sarepta for his prophet, a little cake first,
might procure such a blessing upon the handful of meal in the barrel,
and the oil in the cruse, as that it should not fail. 2. As a proper
acknowledgment of the mercy of God to them in their food. This was like
a quitrent, by which they testified their dependence upon God, their
thankfulness to him, and their expectations from him as their owner and
bountiful benefactor, who giveth to all life, and breath, and food
convenient. Thus must they honour the Lord with their substance, and,
in token of their eating and drinking to his glory, must consecrate
some of their meat and drink to his immediate service. Those that now,
with a grateful charitable heart, deal out their bread to the hungry,
and provide for the necessities of those that are destitute of daily
food, and when they eat the fat and drink the sweet themselves send
portions to those for whom nothing is prepared, offer unto God an
acceptable meat-offering. The prophet laments it as one of the direful
effects of famine that thereby the meat-offering and drink-offering
were cut off from the house of the Lord (Joel i. 9), and reckoned it
the greatest blessing of plenty that it would be the revival of them,
Joel ii. 14.
II. The laws of the meat-offerings were these:--1. The ingredients must
always be fine flour and oil, two staple commodities of the land of
Canaan, Deut. viii. 8. Oil was to them then in their food what butter
is now to us. If it was undressed, the oil must be poured upon the
flour (v. 1); if cooked, it must be mingled with the flour, v. 4, &c.
2. If it was flour unbaked, besides the oil it must have frankincense
put upon it, which was to be burnt with it (v. 1, 2), for the perfuming
of the altar; in allusion to this, gospel ministers are said to be a
sweet savour unto God, 2 Cor. ii. 15. 3. If it was prepared, this might
be done in various ways; the offerer might bake it, or fry it, or mix
the flour and oil upon a plate, for the doing of which conveniences
were provided about the tabernacle. The law was very exact even about
those offerings that were least costly, to intimate the cognizance God
takes of the religious services performed with a devout mind, even by
the poor of his people. 4. It was to be presented by the offerer to the
priest, which is called bringing it to the Lord (v. 8), for the priests
were God's receivers, and were ordained to offer gifts. 5. Part of it
was to be burnt upon the altar, for a memorial, that is, in token of
their mindfulness of God's bounty to them, in giving them all things
richly to enjoy. It was an offering made by fire, v. 2, 9. The
consuming of it by fire might remind them that they deserved to have
all the fruits of the earth thus burnt up, and that it was of the
Lord's mercies that they were not. They might also learn that as meats
are for the belly, and the belly for meats, so God shall destroy both
it and them (1 Cor. vi. 13), and that man lives not by bread alone.
This offering made by fire is here said to be of a sweet savour unto
the Lord; and so are our spiritual offerings, which are made by the
fire of holy love, particularly that of almsgiving, which is said to be
an odour of a sweet smell, a sacrifice acceptable, well pleasing to God
(Phil. iv. 18), and with such sacrifices God is well pleased, Heb.
xiii. 16. 6. The remainder of the meat-offering was to be given to the
priests, v. 3, 10. It is a thing most holy, not to be eaten by the
offerers, as the peace-offerings (which, though holy, were not most
holy), but by the priests only, and their families. Thus God provided
that those who served at the altar should live upon the altar, and live
comfortably.
11 No meat offering, which ye shall bring unto the Lord, shall be made
with leaven: for ye shall burn no leaven, nor any honey, in any
offering of the Lord made by fire. 12 As for the oblation of the
firstfruits, ye shall offer them unto the Lord: but they shall not be
burnt on the altar for a sweet savour. 13 And every oblation of thy
meat offering shalt thou season with salt; neither shalt thou suffer
the salt of the covenant of thy God to be lacking from thy meat
offering: with all thine offerings thou shalt offer salt. 14 And if
thou offer a meat offering of thy firstfruits unto the Lord, thou shalt
offer for the meat offering of thy firstfruits green ears of corn dried
by the fire, even corn beaten out of full ears. 15 And thou shalt put
oil upon it, and lay frankincense thereon: it is a meat offering. 16
And the priest shall burn the memorial of it, part of the beaten corn
thereof, and part of the oil thereof, with all the frankincense
thereof: it is an offering made by fire unto the Lord.
Here, I. Leaven and honey are forbidden to be put in any of their
meat-offerings: No leaven, nor any honey, in any offering made by fire,
v. 11. 1. The leaven was forbidden in remembrance of the unleavened
bread they ate when they came out of Egypt. So much despatch was
required in the offerings they made that it was not convenient they
should stay for the leavening of them. The New Testament comparing
pride and hypocrisy to leaven because they swell like leaven, comparing
also malice and wickedness to leaven because they sour like leaven, we
are to understand and improve this as a caution to take heed of those
sins which will certainly spoil the acceptableness of our spiritual
sacrifices. Pure hands must be lifted up without wrath, and all our
gospel feasts kept with the unleavened bread of sincerity and truth. 2.
Honey was forbidden, though Canaan flowed with it, because to eat much
honey is not good (Prov. xxv. 16, 27); it turns to choler and
bitterness in the stomach, though luscious to the taste. Some think the
chief reason why those two things, leaven and honey, were forbidden,
was because the Gentiles used them very much in their sacrifices, and
God's people must not learn or use the way of the heathen, but his
services must be the reverse of their idolatrous services; see Deut.
xii. 30, 31. Some make this application of this double prohibition:
leaven signifies grief and sadness of spirit (Ps. lxxiii. 21), My heart
was leavened; honey signifies sensual pleasure and mirth. In our
service of God both these must be avoided, and a mean observed between
those extremes; for the sorrow of the world worketh death, and a love
to the delights of sense is a great enemy to holy love.
II. Salt is required in all their offerings, v. 13. The altar was the
table of the Lord; and therefore, salt being always set on our tables,
God would have it always used at his. It is called the salt of the
covenant, because, as men confirmed their covenants with each other by
eating and drinking together, at all which collations salt was used, so
God, by accepting his people's gifts and feasting them upon his
sacrifices, supping with them and they with him (Rev. iii. 20), did
confirm his covenant with them. Among the ancients salt was a symbol of
friendship. The salt for the sacrifice was not brought by the offerers,
but was provided at the public charge, as the wood was, Ezra vii.
20-22. And there was a chamber in the court of the temple called the
chamber of salt, in which they laid it up. Can that which is unsavoury
be eaten without salt? God would hereby intimate to them that their
sacrifices in themselves were unsavoury. The saints, who are living
sacrifices to God, must have salt in themselves, for every sacrifice
must be salted with salt (Mark ix. 49, 50), and our speech must be
always with grace (Col. iv. 6), so must all our religious performances
be seasoned with that salt. Christianity is the salt of the earth.
III. Directions are given about the first-fruits. 1. The oblation of
their first-fruits at harvest, of which we read, Deut. xxvi. 2. These
were offered to the Lord, not to be burnt upon the altar, but to be
given to the priests as perquisites of their office, v. 12. And you
shall offer them (that is, leaven and honey) in the oblation of the
first-fruits, though they were forbidden in other meat-offerings; for
they were proper enough to be eaten by the priests, though not to be
burnt upon the altar. The loaves of the first-fruits are particularly
ordered to be baked with leaven, Lev. xxiii. 17. And we read of the
first-fruits of honey brought to the house of God, 2 Chron. xxxi. 5. 2.
A meat-offering of their first-fruits. The former was required by the
law; this was a free-will offering, v. 14-16. If a man, with a thankful
sense of God's goodness to him in giving him hopes of a plentiful crop,
was disposed to bring an offering in kind immediately out of his field,
and present it to God, owning thereby his dependence upon God and
obligations to him, (1.) Let him be sure to bring the first ripe and
full ears, not such as were small and half-withered. Whatever was
brought for an offering to God must be the best in its kind, though it
were but green ears of corn. We mock God, and deceive ourselves, if we
think to put him off with a corrupt thing while we have in our flock a
male, Mal. i. 14. (2.) These green ears must be dried by the fire, that
the corn, such as it was, might be beaten out of them. That is not
expected from green ears which one may justly look for from those that
have been left to grow fully ripe. If those that are young do God's
work as well as they can, they shall be accepted, though they cannot do
it so well as those that are aged and experienced. God makes the best
of green ears of corn, and so must we. (3.) Oil and frankincense must
be put upon it. Thus (as some allude to this) wisdom and humility must
soften and sweeten the spirits and services of young people, and then
their green ears of corn shall be acceptable. God takes a particular
delight in the first ripe fruits of the Spirit and the expressions of
early piety and devotion. Those that can but think and speak as
children, yet, if they think and speak well, God will be well pleased
with their buds and blossoms, and will never forget the kindness of
their youth. (4.) It must be used as other meat-offerings, v. 16,
compare v. 9. He shall offer all the frankincense; it is an offering
made by fire. The fire and the frankincense seem to have had a special
significancy. [1.] The fire denotes the fervency of spirit which ought
to be in all our religious services. In every good thing we must be
zealously affected. Holy love to God is the fire by which all our
offerings must be made; else they are not of a sweet savour to God.
[2.] The frankincense denotes the mediation and intercession of Christ,
by which all our services are perfumed and recommended to God's
gracious acceptance. Blessed be God that we have the substance of which
all these observances were but shadows, the fruit that was hid under
these leaves.
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L E V I T I C U S
CHAP. III.
In this chapter we have the law concerning the peace-offerings, whether
they were, I. Of the heard, a bullock or a heifer, ver. 1-5. Or, II. Of
the flock, either a lamb (ver. 6-11) or a goat, ver. 12-17. The
ordinances concerning each of these are much the same, yet they are
repeated, to show the care we ought to take that all our services be
done according to the appointment and the pleasure God takes in the
services that are so performed. It is likewise to intimate what need we
have of precept upon precept, and line upon line.
Law of the Peace-Offering. (b. c. 1490.)
1 And if his oblation be a sacrifice of peace offering, if he offer it
of the herd; whether it be a male or female, he shall offer it without
blemish before the Lord. 2 And he shall lay his hand upon the head of
his offering, and kill it at the door of the tabernacle of the
congregation: and Aaron's sons the priests shall sprinkle the blood
upon the altar round about. 3 And he shall offer of the sacrifice of
the peace offering an offering made by fire unto the Lord; the fat that
covereth the inwards, and all the fat that is upon the inwards, 4 And
the two kidneys, and the fat that is on them, which is by the flanks,
and the caul above the liver, with the kidneys, it shall he take away.
5 And Aaron's sons shall burn it on the altar upon the burnt
sacrifice, which is upon the wood that is on the fire: it is an
offering made by fire, of a sweet savour unto the Lord.
The burnt-offerings had regard to God as in himself the best of beings,
most perfect and excellent; they were purely expressive of adoration,
and therefore were wholly burnt. But the peace-offerings had regard to
God as a benefactor to his creatures, and the giver of all good things
to us; and therefore these were divided between the altar, the priest,
and the owner. Peace signifies, 1. Reconciliation, concord, and
communion. And so these were called peace-offerings, because in them
God and his people did, as it were, feast together, in token of
friendship. The priest, who was ordained for men in things pertaining
to God, gave part of this peace-offering to God (that part which he
required, and it was fit he should be first served), burning it upon
God's altar; part he gave to the offerer, to be eaten by him with his
family and friends; and part he took to himself, as the days-man that
laid his hand upon them both. They could not thus eat together unless
they were agreed; so that it was a symbol of friendship and fellowship
between God and man, and a confirmation of the covenant of peace. 2. It
signifies prosperity and all happiness: Peace be to you was as much as,
All good be to you; and so the peace-offerings were offered either,
(1.) By way of supplication or request for some good that was wanted
and desired. If a man was in the pursuit or expectation of any mercy,
he would back his prayer for it with a peace-offering, and probably put
up the prayer when he laid his hand upon the head of his offering.
Christ is our peace, our peace-offering; for through him alone it is
that we can expect to obtain mercy, and an answer of peace to our
prayers; and in him an upright prayer shall be acceptable and
successful, though we bring not a peace-offering. The less costly our
devotions are the more lively and serious they should be. Or, (2.) By
way of thanksgiving for some particular mercy received. It is called a
peace-offering of thanksgiving, for so it was sometimes; as in other
cases a vow, ch. vii. 15, 16. And some make the original word to
signify retribution. When they had received any special mercy, and were
enquiring what they should render, this they were directed to render to
the God of their mercies as a grateful acknowledgment for the benefit
done to them, Ps. cxvi. 12. And we must offer to God the sacrifice of
praise continually, by Christ our peace; and then this shall please the
Lord better than an ox or bullock. Observe,
I. As to the matter of the peace-offering, suppose it was of the herd,
it must be without blemish; and, if it was so, it was indifferent
whether it was male or female, v. 1. In our spiritual offerings, it is
not the sex, but the heart, that God looks at, Gal. iii. 28.
II. As to the management of it. 1. The offerer was, by a solemn
manumission, to transfer his interest in it to God (v. 2), and, with
his hand on the head of the sacrifice, to acknowledge the particular
mercies for which he designed this a thank-offering, or, if it was a
vow, to make his prayer. 2. It must be killed; and, although this might
be done in any part of the court, yet it is said to be at the door of
the tabernacle, because the mercies received or expected were
acknowledged to come from God, and the prayers or praises were directed
to him, and both, as it were, through that door. Our Lord Jesus has
said, I am the door, for he is indeed the door of the tabernacle. 3.
The priest must sprinkle the blood upon the altar, for it was the blood
that made atonement for the soul; and, though this was not a
sin-offering, yet we must be taught that in all our offerings we must
have an eye to Christ as the propitiation for sin, as those who know
that the best of their services cannot be accepted unless through him
their sins be pardoned. Penitent confessions must always go along with
our thankful acknowledgments; and, whatever mercy we pray for, in order
to it we must pray for the removal of guilt, as that which keeps good
things from us. First take away all iniquity, and then receive us
graciously, or give good, Hos. xiv. 2. 4. All the fat of the inwards,
that which we call the tallow and suet, with the caul that encloses it
and the kidneys in the midst of it, were to be taken away, and burnt
upon the altar, as an offering made by fire, v. 3-5. And this was all
that was sacrificed to the Lord out of the peace-offering; how the rest
was to be disposed of we shall find, ch. vii. 11, &c. It is ordered to
be burnt upon the burnt-sacrifice, that is, the daily burnt-offering,
the lamb which was offered every morning before any other sacrifice was
offered; so that the fat of the peace-offerings was an addition to
that, and a continuation of it. The great sacrifice of peace, that of
the Lamb of God which takes away the sins of the world, prepares the
altar for our sacrifices of praise, which are not accepted till we are
reconciled. Now the burning of this fat is supposed to signify, (1.)
The offering up of our good affections to God in all our prayers and
praises. God must have the inwards; for we must pour out our souls, and
lift up our hearts, in prayer, and must bless his name with all that is
within us. It is required that we be inward with God in every thing
wherein we have to do with him. The fat denotes the best and choicest,
which must always be devoted to God, who has made for us a feast of fat
things. (2.) The mortifying of our corrupt affections and lusts, and
the burning up of them by the fire of divine grace, Col. iii. 5. Then
we are truly thankful for former mercies, and prepared to receive
further mercy, when we part with our sins, and have our minds cleared
from all sensuality by the spirit of judgment and the spirit of
burning, Isa. iv. 4.
6 And if his offering for a sacrifice of peace offering unto the Lord
be of the flock; male or female, he shall offer it without blemish. 7
If he offer a lamb for his offering, then shall he offer it before the
Lord. 8 And he shall lay his hand upon the head of his offering, and
kill it before the tabernacle of the congregation: and Aaron's sons
shall sprinkle the blood thereof round about upon the altar. 9 And he
shall offer of the sacrifice of the peace offering an offering made by
fire unto the Lord; the fat thereof, and the whole rump, it shall he
take off hard by the backbone; and the fat that covereth the inwards,
and all the fat that is upon the inwards, 10 And the two kidneys, and
the fat that is upon them, which is by the flanks, and the caul above
the liver, with the kidneys, it shall he take away. 11 And the priest
shall burn it upon the altar: it is the food of the offering made by
fire unto the Lord. 12 And if his offering be a goat, then he shall
offer it before the Lord. 13 And he shall lay his hand upon the head
of it, and kill it before the tabernacle of the congregation: and the
sons of Aaron shall sprinkle the blood thereof upon the altar round
about. 14 And he shall offer thereof his offering, even an offering
made by fire unto the Lord; the fat that covereth the inwards, and all
the fat that is upon the inwards, 15 And the two kidneys, and the fat
that is upon them, which is by the flanks, and the caul above the
liver, with the kidneys, it shall he take away. 16 And the priest
shall burn them upon the altar: it is the food of the offering made by
fire for a sweet savour: all the fat is the Lord's. 17 It shall be a
perpetual statute for your generations throughout all your dwellings,
that ye eat neither fat nor blood.
Directions are here given concerning the peace-offering, if it was a
sheep or a goat. Turtle-doves or young pigeons, which might be brought
for whole burnt offerings, were not allowed for peace-offerings,
because they have no fat considerable enough to be burnt upon the
altar; and they would be next to nothing if they were to be divided
according to the law of the peace-offerings. The laws concerning a lamb
or goat offered for a peace offering are much the same with those
concerning a bullock, and little now occurs here; but, 1. The rump of
the mutton was to be burnt with the fat of the inwards upon the altar,
the whole rump (v. 9), because in those countries it was very fat and
large. Some observe from this that, be a thing ever so contemptible,
God can make it honourable, by applying it to his service. Thus God is
said to give more abundant honour to that part which lacked, 1 Cor.
xii. 23, 24. 2. That which was burnt upon the altar is called the food
of the offering, v. 11, 16. It fed the holy fire; it was acceptable to
God as our food is to us; and since in the tabernacle God did, as it
were, keep house among them, by the offerings on the altar he kept a
good table, as Solomon in his court, 1 Kings iv. 22, &c. 3. Here is a
general rule laid down, that all the fat is the Lord's (v. 16), and a
law made thereupon, that they should eat neither fat nor blood, no, not
in their private houses, v. 17. (1.) As for the fat, it is not meant of
that which is interlarded with the meat (that they might eat, Neh.
viii. 10), but the fat of the inwards, the suet, which was always God's
part out of the sacrificed beasts; and therefore they must not eat of
it, no, not out of the beasts that they killed for their common use.
Thus would God preserve the honour of that which was sacred to himself.
They must not only not feed upon that fat which was to be the food of
the altar, but not upon any like it, lest the table of the Lord (as the
altar is called), if something were not reserved peculiar to it, should
become contemptible, and the fruit thereof, even its meat,
contemptible, Mal. i. 7, 12. (2.) The blood was universally forbidden
likewise, for the same reason that the fat was, because it was God's
part of every sacrifice. The heathen drank the blood of their
sacrifices; hence we read of their drink-offerings of blood, Ps. xvi.
4. But God would not permit the blood, that made atonement, to be used
as a common thing (Heb. x. 29), nor will he allow us, though we have
the comfort of the atonement made, to assume to ourselves any share in
the honour of making it. He that glories, let him glory in the Lord,
and to his praise let all the blood be poured out.
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L E V I T I C U S
CHAP. IV.
This chapter is concerning the sin-offering, which was properly
intended to make atonement for a sin committed through ignorance, I. By
the priest himself, ver. 1-12. Or, II. By the whole congregation, ver.
13-21. Or, III. By a ruler, ver. 22-26. Or, IV. By a private person,
ver. 27, &c.
Law of the Sin-Offering. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, saying, If a soul shall sin through ignorance against any of
the commandments of the Lord concerning things which ought not to be
done, and shall do against any of them: 3 If the priest that is
anointed do sin according to the sin of the people; then let him bring
for his sin, which he hath sinned, a young bullock without blemish unto
the Lord for a sin offering. 4 And he shall bring the bullock unto
the door of the tabernacle of the congregation before the Lord; and
shall lay his hand upon the bullock's head, and kill the bullock before
the Lord. 5 And the priest that is anointed shall take of the
bullock's blood, and bring it to the tabernacle of the congregation:
6 And the priest shall dip his finger in the blood, and sprinkle of the
blood seven times before the Lord, before the vail of the sanctuary.
7 And the priest shall put some of the blood upon the horns of the
altar of sweet incense before the Lord, which is in the tabernacle of
the congregation; and shall pour all the blood of the bullock at the
bottom of the altar of the burnt offering, which is at the door of the
tabernacle of the congregation. 8 And he shall take off from it all
the fat of the bullock for the sin offering; the fat that covereth the
inwards, and all the fat that is upon the inwards, 9 And the two
kidneys, and the fat that is upon them, which is by the flanks, and the
caul above the liver, with the kidneys, it shall he take away, 10 As
it was taken off from the bullock of the sacrifice of peace offerings:
and the priest shall burn them upon the altar of the burnt offering.
11 And the skin of the bullock, and all his flesh, with his head, and
with his legs, and his inwards, and his dung, 12 Even the whole
bullock shall he carry forth without the camp unto a clean place, where
the ashes are poured out, and burn him on the wood with fire: where the
ashes are poured out shall he be burnt.
The laws contained in the first three chapters seem to have been
delivered to Moses at one time. Here begin the statutes of another
session, another day. From the throne of glory between the cherubim God
delivered these orders. And he enters now upon a subject more strictly
new than those before. Burnt-offerings, meat-offerings, and
peace-offerings, it should seem, had been offered before the giving of
the law upon mount Sinai; those sacrifices the patriarchs had not been
altogether unacquainted with (Gen. viii. 20; Exod. xx. 24), and in them
they had respect to sin, to make atonement for it, Job i. 5. But the
law being now added because of transgressions (Gal. iii. 19), and
having entered, that eventually the offence might abound (Rom. v. 20),
they were put into a way of making atonement for sin more particularly
by sacrifice, which was (more than any of the ceremonial institutions)
a shadow of good things to come, but the substance is Christ, and that
one offering of himself by which he put away sin and perfected for ever
those who are sanctified.
I. The general case supposed we have, v. 2. Here observe, 1. Concerning
sin in general, that it is described to be against any of the
commandments of the Lord; for sin is the transgression of the law, the
divine law. The wits or wills of men, their inventions or their
injunctions, cannot make that to be sin which the law of God has not
made to be so. It is said likewise, if a soul sin, for it is not sin if
it be not some way or other the soul's act; hence it is called the sin
of the soul (Mic. vi. 7), and it is the soul that is injured by it,
Prov. viii. 36. 2. Concerning the sins for which those offerings were
appointed. (1.) They are supposed to be overt acts; for, had they been
required to bring a sacrifice for every sinful thought or word, the
task had been endless. Atonement was made for those in the gross, on
the day of expiation, once a year; but these are said to be done
against the commandments. (2.) They are supposed to be sins of
commission, things which ought not to be done. Omissions are sins, and
must come into judgment; but what had been omitted at one time might be
done at another, and so to obey was better than sacrifice: but a
commission was past recall. (3.) They are supposed to be sins committed
through ignorance. If they were done presumptuously, and with an avowed
contempt of the law and the Law-maker, the offender was to be cut off,
and there remained no sacrifice for the sin, Heb. x. 26, 27; Num. xv.
30. But if the offender were either ignorant of the law, as in divers
instances we may suppose many were (so numerous and various were the
prohibitions), or were surprised into the sin unawares, the
circumstances being such as made it evident that his resolution against
the sin was sincere, but that he was overtaken in it, as the expression
is (Gal. vi. 1), in this case relief was provided by the remedial law
of the sin-offering. And the Jews say, "Those crimes only were to be
expiated by sacrifice, if committed ignorantly, for which the criminal
was to have been cut off if they had been committed presumptuously."
II. The law begins with the case of the anointed priest, that is, the
high priest, provided he should sin through ignorance; for the law made
men priests who had infirmity. Though his ignorance was of all others
least excusable, yet he was allowed to bring his offering. His office
did not so far excuse his offence as that it should be forgiven him
without a sacrifice; yet it did not so far aggravate it but that it
should be forgiven him when he did bring his sacrifice. If he sin
according to the sin of the people (so the case is put, v. 3), which
supposes him in this matter to stand upon the level with other
Israelites, and to have no benefit of his clergy at all. Now the law
concerning the sin-offering for the high priest is, 1. That he must
bring a bullock without blemish for a sin-offering (v. 3), as valuable
an offering as that for the whole congregation (v. 14); whereas for any
other ruler, or a common person, a kid of the goats should serve, v.
23, 28. This intimated the greatness of the guilt connected with the
sin of a high priest. The eminency of his station, and his relation
both to God and to the people, greatly aggravated his offences; see
Rom. ii. 21. 2. The hand of the offerer must be laid upon the head of
the offering (v. 4), with a solemn penitent confession of the sin he
had committed, putting it upon the head of the sin-offering, ch. xvi.
21. No remission without confession, Ps. xxxii. 5; Prov. xxviii. 13. It
signified also a confidence in this instituted way of expiating guilt,
as a figure of something better yet to come, which they could not
stedfastly discern. He that laid his hand on the head of the beast
thereby owned that he deserved to die himself, and that it was God's
great mercy that he would please to accept the offering of this beast
to die for him. The Jewish writers themselves say that neither the
sin-offering nor the trespass-offering made atonement, except for those
that repented and believed in their atonement. 3. The bullock must be
killed, and a great deal of solemnity there must be in disposing of the
blood; for it was the blood that made atonement, and without shedding
of blood there was no remission, v. 5-7. Some of the blood of the
high-priest's sin-offering was to be sprinkled seven times before the
veil, with an eye towards the mercy-seat, though it was veiled: some of
it was to be put upon the horns of the golden altar, because at that
altar the priest himself ministered; and thus was signified the putting
away of that pollution which from his sins did cleave to his services.
It likewise serves to illustrate the influence which Christ's
satisfaction has upon the prevalency of his intercession. The blood of
his sacrifice is put upon the altar of his incense and sprinkled before
the Lord. When this was done the remainder of the blood was poured at
the foot of the brazen altar. By this rite, the sinner acknowledged
that he deserved to have his blood thus poured out like water. It
likewise signified the pouring out of the soul before God in true
repentance, and typified our Saviour's pouring out his soul unto death.
4. The fat of the inwards was to be burnt upon the altar of
burnt-offering, v. 8-10. By this the intention of the offering and of
the atonement made by it was directed to the glory of God, who, having
been dishonoured by the sin, was thus honoured by the sacrifice. It
signified the sharp sufferings of our Lord Jesus, when he was made sin
(that is, a sin-offering) for us, especially the sorrows of his soul
and his inward agonies. It likewise teaches us, in conformity to the
death of Christ, to crucify the flesh. 5. The head and body of the
beast, skin and all, were to be carried without the camp, to a certain
place appointed for that purpose, and there burnt to ashes, v. 11, 12.
This was very significant, (1.) Of the duty of repentance, which is the
putting away of sin as a detestable thing, which our soul hates. True
penitents say to their idols, "Get you hence; what have we to do any
more with idols?" The sin-offering is called sin. What they did to that
we must do to our sins; the body of sin must be destroyed, Rom. vi. 6.
(2.) Of the privilege of remission. When God pardons sin he quite
abolishes it, casts it behind his back. The iniquity of Judah shall be
sought for and not found. The apostle takes particular notice of this
ceremony, and applies it to Christ (Heb. xiii. 11-13), who suffered
without the gate, in the place of a skull, where the ashes of dead men,
as those of the altar, were poured out.
13 And if the whole congregation of Israel sin through ignorance, and
the thing be hid from the eyes of the assembly, and they have done
somewhat against any of the commandments of the Lord concerning things
which should not be done, and are guilty; 14 When the sin, which they
have sinned against it, is known, then the congregation shall offer a
young bullock for the sin, and bring him before the tabernacle of the
congregation. 15 And the elders of the congregation shall lay their
hands upon the head of the bullock before the Lord: and the bullock
shall be killed before the Lord. 16 And the priest that is anointed
shall bring of the bullock's blood to the tabernacle of the
congregation: 17 And the priest shall dip his finger in some of the
blood, and sprinkle it seven times before the Lord, even before the
vail. 18 And he shall put some of the blood upon the horns of the
altar which is before the Lord, that is in the tabernacle of the
congregation, and shall pour out all the blood at the bottom of the
altar of the burnt offering, which is at the door of the tabernacle of
the congregation. 19 And he shall take all his fat from him, and burn
it upon the altar. 20 And he shall do with the bullock as he did with
the bullock for a sin offering, so shall he do with this: and the
priest shall make an atonement for them, and it shall be forgiven them.
21 And he shall carry forth the bullock without the camp, and burn
him as he burned the first bullock: it is a sin offering for the
congregation.
This is the law for expiating the guilt of a national sin, by a sin
offering. If the leaders of the people, through mistake concerning the
law, caused them to err, when the mistake was discovered an offering
must be brought, that wrath might not come upon the whole congregation.
Observe, 1. It is possible that the church may err, and that her guides
may mislead her. It is here supposed that the whole congregation may
sin, and sin through ignorance. God will always have a church on earth;
but he never said it should be infallible, or perfectly pure from
corruption on this side heaven. 2. When a sacrifice was to be offered
for the whole congregation, the elders were to lay their hands upon the
head of it (three of them at least), as representatives of the people
and agents for them. The sin we suppose to have been some common
custom, taken up and used by the generality of the people, upon
presumption of its being lawful, which afterwards, upon search,
appeared to be otherwise. In this case the commonness of the usage
received perhaps by tradition from their fathers, and the vulgar
opinion of its being lawful, would not so far excuse them from sin but
that they must bring a sacrifice to make atonement for it. There are
many bad customs and forms of speech which are thought to have no harm
in them, and yet may bring guilt and wrath upon a land, which therefore
it concerns the elders both to reform and to intercede with God for the
pardon of, Joel ii. 16. 3. The blood of this sin-offering, as of the
former, was to be sprinkled seven times before the Lord, v. 17. It was
not to be poured out there, but sprinkled only; for the cleansing
virtue of the blood of Christ was then and still is sufficiently
signified and represented by sprinkling, Isa. lii. 15. It was to be
sprinkled seven times. Seven is a number of perfection, because when
God had made the world in six days he rested the seventh; so this
signified the perfect satisfaction Christ made, and the complete
cleansing of the souls of the faithful by it; see Heb. x. 14. The blood
was likewise to be put upon the horns of the incense-altar, to which
there seems to be an allusion in Jer. xvii. 1, where the sin of Judah
is said to be graven upon the horns of their altars. If they did not
forsake their sins, the putting of the blood of their sin-offerings
upon the horns of their altars, instead of taking away their guilt, did
but bind it on the faster, perpetuated the remembrance of it, and
remained a witness against them. It is likewise alluded to in Rev. ix.
13, where a voice is heard from the four horns of the golden altar;
that is, an answer of peace is given to the prayers of the saints,
which are acceptable and prevalent only by virtue of the blood of the
sin-offering put upon the horns of that altar; compare Rev. viii. 3. 4.
When the offering is completed, it is said, atonement is made, and the
sin shall be forgiven, v. 20. The promise of remission is founded upon
the atonement. It is spoken here of the forgiveness of the sin of the
whole congregation, that is, the turning away of those national
judgments which the sin deserved. Note, The saving of churches and
kingdoms from ruin is owing to the satisfaction and mediation of
Christ.
22 When a ruler hath sinned, and done somewhat through ignorance
against any of the commandments of the Lord his God concerning things
which should not be done, and is guilty; 23 Or if his sin, wherein he
hath sinned, come to his knowledge; he shall bring his offering, a kid
of the goats, a male without blemish: 24 And he shall lay his hand
upon the head of the goat, and kill it in the place where they kill the
burnt offering before the Lord: it is a sin offering. 25 And the
priest shall take of the blood of the sin offering with his finger, and
put it upon the horns of the altar of burnt offering, and shall pour
out his blood at the bottom of the altar of burnt offering. 26 And he
shall burn all his fat upon the altar, as the fat of the sacrifice of
peace offerings: and the priest shall make an atonement for him as
concerning his sin, and it shall be forgiven him.
Observe here, 1. That God takes notice of and is displeased with the
sins of rulers. Those who have power to call others to account are
themselves accountable to the ruler of rulers; for, as high as they
are, there is a higher than they. This is intimated in that the
commandment transgressed is here said to be the commandment of the Lord
his God, v. 22. He is a prince to others, but let him know the Lord is
a God to him. 2. The sin of the ruler which he committed through
ignorance is supposed afterwards to come to his knowledge (v. 23),
which must be either by the check of his own conscience or by the
reproof of his friends, both which we should all, even the best and
greatest, not only submit to, but be thankful for. What we have done
amiss we should be very desirous to come to the knowledge of. That
which I see not, teach thou me, and show me wherein I have erred, are
prayers we should put up to God every day, that though through
ignorance we fall into sin we may not through ignorance lie still in
it. 3. The sin-offering for a ruler was to be a kid of the goats, not a
bullock, as for the priest and the whole congregation; nor was the
blood of his sin-offering to be brought into the tabernacle, as of the
other two, but it was all bestowed upon the brazen altar (v. 25); nor
was the flesh of it to be burnt, as that of the other two, without the
camp, which intimated that the sin of a ruler, though worse than that
of a common person, yet was not so heinous, nor of such pernicious
consequence, as the sin of the high priest, or of the whole
congregation. A kid of the goats was sufficient to be offered for a
ruler, but a bullock for a tribe, to intimate that the ruler, though
major singulis--greater than each, was minor universis--less than the
whole. It is bad when great men give bad examples, but worse when all
men follow them. 4. It is promised that the atonement shall be accepted
and the sin forgiven (v. 26), that is, if he repent and reform; for
otherwise God swore concerning Eli, a judge in Israel, that the
iniquity of his house should not be purged with sacrifice nor offering
for ever, 1 Sam. iii. 14.
27 And if any one of the common people sin through ignorance, while he
doeth somewhat against any of the commandments of the Lord concerning
things which ought not to be done, and be guilty; 28 Or if his sin,
which he hath sinned, come to his knowledge: then he shall bring his
offering, a kid of the goats, a female without blemish, for his sin
which he hath sinned. 29 And he shall lay his hand upon the head of the
sin offering, and slay the sin offering in the place of the burnt
offering. 30 And the priest shall take of the blood thereof with his
finger, and put it upon the horns of the altar of burnt offering, and
shall pour out all the blood thereof at the bottom of the altar. 31 And
he shall take away all the fat thereof, as the fat is taken away from
off the sacrifice of peace offerings; and the priest shall burn it upon
the altar for a sweet savour unto the Lord; and the priest shall make
an atonement for him, and it shall be forgiven him. 32 And if he bring
a lamb for a sin offering, he shall bring it a female without blemish.
33 And he shall lay his hand upon the head of the sin offering, and
slay it for a sin offering in the place where they kill the burnt
offering. 34 And the priest shall take of the blood of the sin offering
with his finger, and put it upon the horns of the altar of burnt
offering, and shall pour out all the blood thereof at the bottom of the
altar: 35 And he shall take away all the fat thereof, as the fat of the
lamb is taken away from the sacrifice of the peace offerings; and the
priest shall burn them upon the altar, according to the offerings made
by fire unto the Lord: and the priest shall make an atonement for his
sin that he hath committed, and it shall be forgiven him.
I. Here is the law of the sin-offering for a common person, which
differs from that for a ruler only in this, that a private person might
bring either a kid or a lamb, a ruler only a kid; and that for a ruler
must be a male, for the other a female: in all the circumstances of the
management of the offering they agreed. Observe, 1. The case supposed:
If any one of the common people sin through ignorance, v. 27. The
prophet supposes that they were not so likely as the great men to know
the way of the Lord, and the judgment of their God (Jer. v. 4), and
yet, if they sin through ignorance, they must bring a sin-offering.
Note, Even sins of ignorance need to be atoned for by sacrifice. To be
able to plead, when we are charged with sin, that we did it ignorantly,
and through the surprise of temptation, will not bring us off if we be
not interested in that great plea, Christ hath died, and entitled to
the benefit of that. We have all need to pray with David (and he was a
ruler) to be cleansed from secret faults, the errors which we ourselves
do not understand or are not aware of, Ps. xix. 12. 2. That the sins of
ignorance committed by a single person, a common obscure person, did
require a sacrifice; for, as the greatest are not above the censure, so
the meanest are not below the cognizance of the divine justice. None of
the common people, if offenders, were overlooked in a crowd. 3. That a
sin-offering was not only admitted, but accepted, even from one of the
common people, and an atonement made by it, v. 31, 35. Here rich and
poor, prince and peasant, meet together; they are both alike welcome to
Christ, and to an interest in his sacrifice, upon the same terms. See
Job xxxiv. 19.
II. From all these laws concerning the sin-offerings we may learn, 1.
To hate sin, and to watch against it. That is certainly a very bad
thing to make atonement for which so many innocent and useful creatures
must be slain and mangled thus. 2. To value Christ, the great and true
sin-offering, whose blood cleanses from all sin, which it was not
possible that the blood of bulls and of goats should take away. Now, if
any man sin, Christ is the propitiation (1 John ii. 1, 2), not for Jews
only, but for Gentiles. And perhaps there was some allusion to this law
concerning sacrifices for sins of ignorance in that prayer of Christ's,
just when he was offering up himself a sacrifice, Father, forgive them,
for they know not what they do.
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L E V I T I C U S
CHAP. V.
This chapter, and part of the next, concern the trespass-offering. The
difference between this and the sin-offering lay not so much in the
sacrifices themselves, and the management of them, as in the occasions
of the offering of them. They were both intended to make atonement for
sin; but the former was more general, this applied to some particular
instances. Observe what is here said, I. Concerning the trespass. If a
man sin, 1. In concealing his knowledge, when he is adjured, ver. 1. 2.
In touching an unclean thing, ver. 2, 3. 3. In swearing, ver. 4. 4. In
embezzling the holy things, ver. 14-16. 5. In any sin of infirmity,
ver. 17-19. Some other cases there are, in which these offerings were
to be offered, ch. vi. 2-4; xiv. 12; xix. 21; Num. vi. 12. II.
Concerning the trespass-offerings, 1. Of the flock, ver. 5, 6. 2. Of
fowls, ver. 7-10. 3. Of flour, ver. 11-13; but chiefly a ram without
blemish, ver. 15, &c.
Law of the Sin-Offering. (b. c. 1490.)
1 And if a soul sin, and hear the voice of swearing, and is a witness,
whether he hath seen or known of it; if he do not utter it, then he
shall bear his iniquity. 2 Or if a soul touch any unclean thing,
whether it be a carcase of an unclean beast, or a carcase of unclean
cattle, or the carcase of unclean creeping things, and if it be hidden
from him; he also shall be unclean, and guilty. 3 Or if he touch the
uncleanness of man, whatsoever uncleanness it be that a man shall be
defiled withal, and it be hid from him; when he knoweth of it, then he
shall be guilty. 4 Or if a soul swear, pronouncing with his lips to
do evil, or to do good, whatsoever it be that a man shall pronounce
with an oath, and it be hid from him; when he knoweth of it, then he
shall be guilty in one of these. 5 And it shall be, when he shall be
guilty in one of these things, that he shall confess that he hath
sinned in that thing: 6 And he shall bring his trespass offering unto
the Lord for his sin which he hath sinned, a female from the flock, a
lamb or a kid of the goats, for a sin offering; and the priest shall
make an atonement for him concerning his sin.
I. The offences here supposed are, 1. A man's concealing the truth when
he was sworn as a witness to speak the truth, the whole truth, and
nothing but the truth. Judges among the Jews had power to adjure not
only the witnesses, as with us, but the person suspected (contrary to a
rule of our law, that no man is bound to accuse himself), as appears by
the high priest adjuring our Saviour, who thereupon answered, though
before he stood silent, Matt. xxvi. 63, 64. Now (v. 1), If a soul sin
(that is, a person, for the soul is the man), if he hear the voice of
swearing (that is, if he be adjured to testify what he knows, by an
oath of the Lord upon him, 1 Kings viii. 31), if in such a case, for
fear of offending one that either has been his friend or may be his
enemy, he refuses to give evidence, or gives it but in part, he shall
bear his iniquity. And that is a heavy burden, which, if some course be
not taken to get it removed, will sink a man to the lowest hell. He
that heareth cursing (that is, that is thus adjured) and betrayeth it
not (that is, stifles his evidence, and does not utter it), he is a
partner with the sinner, and hateth his own soul; see Prov. xxix. 24.
Let all that are called out at any time to bear testimony think of this
law, and be free and open in their evidence, and take heed of
prevaricating. An oath of the Lord is a sacred thing, and not to be
dallied with. 2. A man's touching any thing that was ceremonially
unclean, v. 2, 3. If a man, polluted by such touch, came into the
sanctuary inconsiderately, or if he neglected to wash himself according
to the law, then he was to look upon himself as under guilt, and must
bring his offering. Though his touching the unclean thing contracted
only a ceremonial defilement, yet his neglect to wash himself according
to the law was such an instance either of carelessness or contempt as
contracted a moral guilt. If at first it be hidden from him, yet when
he knows it he shall be guilty. Note, As soon as ever God by his Spirit
convinces our consciences of any sin or duty we must immediately set in
with the conviction, and prosecute it, as those that are not ashamed to
own our former mistake. 3. Rash swearing. If a man binds himself by an
oath that he will do or not do such a thing, and the performance of his
oath afterwards proves either unlawful or impracticable, by which he is
discharged from the obligation, yet he must bring an offering to atone
for his fully in swearing so rashly, as David that he would kill Nabal.
And then it was that he must say before the angel that it was an error,
Eccl. v. 6. He shall be guilty in one of these (ch. v. 4), guilty if he
do not perform his oath, and yet, if the matter of it were evil, guilty
if he do. Such wretched dilemmas as these do some men bring themselves
into by their own rashness and folly; go which way they will their
consciences are wounded, sin stares them in the face, so sadly are they
snared in the words of their mouth. A more sad dilemma this is than
that of the lepers, "If we sit still, we die; if we stir, we die."
Wisdom and watchfulness beforehand would prevent these straits.
II. Now in these cases, 1. The offender must confess his sin and bring
his offering (v. 5, 6); and the offering was not accepted unless it was
accompanied with a penitential confession and a humble prayer for
pardon. Observe, The confession must be particular, that he hath sinned
in that thing; such was David's confession (Ps. li. 4), I have done
this evil; and Achan's (Josh. vii. 20), Thus and thus have I done.
Deceit lies in generals; many will own in general they have sinned, for
that all must own, so that it is not any particular reproach to them;
but that they have sinned in this thing they stand too much upon their
honour to acknowledge: but the way to be well assured of pardon, and to
be well armed against sin for the future, is to be particular in our
penitent confessions. 2. The priest must make atonement for him. As the
atonement was not accepted without his repentance, so his repentance
would not justify him without the atonement. Thus, in our
reconciliation to God, Christ's part and ours are both needful.
7 And if he be not able to bring a lamb, then he shall bring for his
trespass, which he hath committed, two turtledoves, or two young
pigeons, unto the Lord; one for a sin offering, and the other for a
burnt offering. 8 And he shall bring them unto the priest, who shall
offer that which is for the sin offering first, and wring off his head
from his neck, but shall not divide it asunder: 9 And he shall
sprinkle of the blood of the sin offering upon the side of the altar;
and the rest of the blood shall be wrung out at the bottom of the
altar: it is a sin offering. 10 And he shall offer the second for a
burnt offering, according to the manner: and the priest shall make an
atonement for him for his sin which he hath sinned, and it shall be
forgiven him. 11 But if he be not able to bring two turtledoves, or
two young pigeons, then he that sinned shall bring for his offering the
tenth part of an ephah of fine flour for a sin offering; he shall put
no oil upon it, neither shall he put any frankincense thereon: for it
is a sin offering. 12 Then shall he bring it to the priest, and the
priest shall take his handful of it, even a memorial thereof, and burn
it on the altar, according to the offerings made by fire unto the Lord:
it is a sin offering. 13 And the priest shall make an atonement for
him as touching his sin that he hath sinned in one of these, and it
shall be forgiven him: and the remnant shall be the priest's, as a meat
offering.
Provision is here made for the poor of God's people, and the pacifying
of their consciences under the sense of guilt. Those that were not able
to bring a lamb might bring for a sin-offering a pair of turtle-doves
or two young pigeons; nay, if any were so extremely poor that they were
not able to procure these so often as they would have occasion, they
might bring a pottle of fine flour, and this should be accepted. Thus
the expense of the sin-offering was brought lower than that of any
other offering, to teach us that no man's poverty shall ever be a bar
in the way of his pardon. The poorest of all may have atonement made
for them, if it be not their own fault. Thus the poor are evangelized;
and no man shall say that he had not wherewithal to bear the charges of
a journey to heaven. Now,
I. If the sinner brought two doves, one was to be offered for a
sin-offering and the other for a burnt-offering, v. 7. Observe, 1.
Before he offered the burnt-offering, which was for the honour and
praise of God, he must offer the sin-offering, to make atonement. We
must first see to it that our peace be made with God, and then we may
expect that our services for his glory will be accepted. The
sin-offering must make way for the burnt-offering. 2. After the
sin-offering, which made atonement, came the burnt-offering, as an
acknowledgment of the great mercy of God in appointing and accepting
the atonement.
II. If he brought fine flour, a handful of it was to be offered, but
without either oil or frankincense (v. 11), not only because this would
make it too costly for the poor, for whose comfort this sacrifice was
appointed, but because it was a sin-offering, and therefore, to show
the loathsomeness of the sin for which it was offered, it must not be
made grateful either to the taste by oil or to the smell by
frankincense. The unsavouriness of the offering was to intimate that
the sinner must never relish his sin again as he had done. God by these
sacrifices did speak, 1. Comfort to those that had offended, that they
might not despair, nor pine away in their iniquity; but, peace being
thus made for them with God, they might have peace in him. 2. Caution
likewise not to offend any more, remembering what an expensive
troublesome thing it was to make atonement.
Law of the Trespass-Offering. (b. c. 1490.)
14 And the Lord spake unto Moses, saying, 15 If a soul commit a
trespass, and sin through ignorance, in the holy things of the Lord;
then he shall bring for his trespass unto the Lord a ram without
blemish out of the flocks, with thy estimation by shekels of silver,
after the shekel of the sanctuary, for a trespass offering: 16 And he
shall make amends for the harm that he hath done in the holy thing, and
shall add the fifth part thereto, and give it unto the priest: and the
priest shall make an atonement for him with the ram of the trespass
offering, and it shall be forgiven him. 17 And if a soul sin, and
commit any of these things which are forbidden to be done by the
commandments of the Lord; though he wist it not, yet is he guilty, and
shall bear his iniquity. 18 And he shall bring a ram without blemish
out of the flock, with thy estimation, for a trespass offering, unto
the priest: and the priest shall make an atonement for him concerning
his ignorance wherein he erred and wist it not, and it shall be
forgiven him. 19 It is a trespass offering: he hath certainly
trespassed against the Lord.
Hitherto in this chapter orders were given concerning those sacrifices
that were both sin-offerings and trespass-offerings, for they go by
both names, v. 6. Here we have the law concerning those that were
properly and peculiarly trespass-offerings, which were offered to atone
for trespasses done against a neighbour, those sins we commonly call
trespasses. Now injuries done to another may be either in holy things
or in common things; of the former we have the law in these verses; of
the latter in the beginning of the next chapter. If a man did harm (as
it is v. 16) in the holy things of the Lord, he thereby committed a
trespass against the priests, the Lord's ministers, who were entrusted
with the care of these holy things, and had the benefit of them. Now if
a man did alienate or convert to his own use any thing that was
dedicated to God, unwittingly, he was to bring this sacrifice; as
suppose he had ignorantly made use of the tithes, or first-fruits, or
first-born of his cattle, or (which, it should seem by ch. xxii. 14-16,
is principally meant here) had eaten any of those parts of the
sacrifices which were appropriated to the priests; this was a trespass.
It is supposed to be done through mistake, or forgetfulness, for want
either of care or zeal; for if it was done presumptuously, and in
contempt of the law, the offender died without mercy, Heb. x. 28. But
in case of negligence and ignorance this sacrifice was appointed; and
Moses is told, 1. What must be done in case the trespass appeared to be
certain. The trespasser must bring an offering to the Lord, which, in
all those that were purely trespass-offerings, must be a ram without
blemish, "of the second year," say the Jewish doctors. He must likewise
make restitution to the priest, according to a just estimation of the
thing which he had so alienated, adding a fifth part to it, that he
might learn to take more heed next time of embezzling what was sacred
to God, finding to his cost that there was nothing got by it, and that
he paid dearly for his oversights. 2. What must be done in case it were
doubtful whether he had trespassed or no; he had cause to suspect it,
but he wist it not (v. 17), that is, he was not very certain; in this
case, because it is good to be sure, he must bring his
trespass-offering, and the value of that which he feared he had
embezzled, only he was not to add the fifth part to it. Now this was
designed to show the very great evil there is in sacrilege. Achan, that
was guilty of it presumptuously, died for it; so did Ananias and
Sapphira. But this goes further to show the evil of it, that if a man
had, through mere ignorance, and unwittingly, alienated the holy
things, nay, if he did but suspect that he had done so, he must be at
the expense, not only of a full restitution with interest, but of an
offering, with the trouble of bringing it, and must take shame to
himself, by making confession of it; so bad a thing is it to invade
God's property, and so cautious should we be to abstain from all
appearances of this evil. We are also taught here to be jealous over
ourselves with a godly jealousy, to ask pardon for the sin, and make
satisfaction for the wrong, which we do but suspect ourselves guilty
of. In doubtful cases we should take and keep the safer side.
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L E V I T I C U S
CHAP. VI.
The first seven verses of this chapter might fitly have been added to
the foregoing chapter, being a continuation of the law of the
trespass-offering, and the putting of other cases in which it was to be
offered; and with this end the instructions God gave concerning the
several kinds of sacrifices that should be offered: and then at v. 8
(which in the original begins a new section of the law) he comes to
appoint the several rites and ceremonies concerning these sacrifices
which had not been mentioned before. I. The burnt-offering, ver. 8-13.
II. The meat-offering (ver. 11-18), particularly that at the
consecration of the priest, ver. 19-23. III. The sin-offering, ver. 24,
&c.
Law of the Trespass-Offering. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 If a soul sin, and commit
a trespass against the Lord, and lie unto his neighbour in that which
was delivered him to keep, or in fellowship, or in a thing taken away
by violence, or hath deceived his neighbour; 3 Or have found that
which was lost, and lieth concerning it, and sweareth falsely; in any
of all these that a man doeth, sinning therein: 4 Then it shall be,
because he hath sinned, and is guilty, that he shall restore that which
he took violently away, or the thing which he hath deceitfully gotten,
or that which was delivered him to keep, or the lost thing which he
found, 5 Or all that about which he hath sworn falsely; he shall even
restore it in the principal, and shall add the fifth part more thereto,
and give it unto him to whom it appertaineth, in the day of his
trespass offering. 6 And he shall bring his trespass offering unto
the Lord, a ram without blemish out of the flock, with thy estimation,
for a trespass offering, unto the priest: 7 And the priest shall make
an atonement for him before the Lord: and it shall be forgiven him for
any thing of all that he hath done in trespassing therein.
This is the latter part of the law of the trespass-offering: the former
part, which concerned trespasses about holy things, we had in the close
of the foregoing chapter; this concerns trespasses in common things.
Observe here,
I. The trespass supposed, v. 2, 3. Though all the instances relate to
our neighbour, yet it is called a trespass against the Lord, because,
though the injury be done immediately to our neighbour, yet an affront
is thereby given to his Maker and our Master. He that speaks evil of
his brother is said to speak evil of the law, and consequently of the
Law-maker, Jam. iv. 11. Though the person injured be ever so mean and
despicable, and every way our inferior, yet the injury reflects upon
that God who has made the command of loving our neighbour second to
that of loving himself. The trespasses specified are, 1. Denying a
trust: If a man lie unto his neighbour in that which was delivered him
to keep, or, which is worse, which was lent him for his use. If we
claim that as our own which is only borrowed, left in our custody, or
committed to our care, this is a trespass against the Lord, who, for
the benefit of human society, will have property and truth maintained.
2. Defrauding a partner: If a man lie in fellowship, claiming a sole
interest in that wherein he has but a joint-interest. 3. Disowning a
manifest wrong: If a man has the front to lie in a thing taken away by
violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or,
as some think, by false accusation; if a man have deceitfully oppressed
his neighbour, as some read it, either withholding what is due or
extorting what is not. 5. Detaining what is found, and denying it (v.
3); if a man have found that which was lost, he must not call it his
own presently, but endeavour to find out the owner, to whom it must be
returned; this is doing as we would be done by: but he that lies
concerning it, that falsely says he knows nothing of it, especially if
he back this lie with a false oath, trespasseth against the Lord, who
to every thing that is said is a witness, but in an oath he is the
party appealed to, and highly affronted when he is called to witness to
a lie.
II. The trespass-offering appointed. 1. In the day of his
trespass-offering he must make satisfaction to his brother. This must
be first done if thy brother hath aught against thee: Because he hath
sinned and is guilty, (v. 4, 5), that is, is convicted of his guilt by
his own conscience, and is touched with remorse for it; seeing himself
guilty before God, let him faithfully restore all that he has got by
fraud or oppression, with a fifth part added, to make amends to the
owner for the loss and trouble he had sustained in the mean time; let
him account both for debt and damages. Note, Where wrong has been done
restitution must be made; and till it is made to the utmost of our
power, or an equivalent accepted by the person wronged, we cannot have
the comfort of the forgiveness of the sin; for the keeping of what is
unjustly got avows the taking, and both together make but one continued
act of unrighteousness. To repent is to undo what we have done amiss,
which (whatever we pretend) we cannot be said to do till we restore
what has been got by it, as Zaccheus (Luke xix. 8), and make
satisfaction for the wrong done. 2. He must then come and offer his
gift, must bring his trespass-offering to the Lord whom he had
offended; and the priest must make an atonement for him, v. 6, 7. This
trespass-offering could not, of itself, make satisfaction for sin, nor
reconciliation between God and the sinner, but as it signified the
atonement that was to be made by our Lord Jesus, when he should make
his soul an offering or sin, a trespass-offering; it is the same word
that is here used, Isa. liii. 10. The trespasses here mentioned are
trespasses still against the law of Christ, which insists as much upon
justice and truth as ever the law of nature or the law of Moses did;
and though now we may have them pardoned without a trespass-offering,
yet not without true repentance, restitution, reformation, and a humble
faith in the righteousness of Christ: and, if any make the more bold
with these sins because they are not now put to the expense of a
trespass-offering for them, they turn the grace of God into wantonness,
and so bring upon themselves a swift destruction. The Lord is the
avenger of all such, 1 Thess. iv. 6.
Law of the Burnt-Offering. (b. c. 1490.)
8 And the Lord spake unto Moses, saying, 9 Command Aaron and his
sons, saying, This is the law of the burnt offering: It is the burnt
offering, because of the burning upon the altar all night unto the
morning, and the fire of the altar shall be burning in it. 10 And the
priest shall put on his linen garment, and his linen breeches shall he
put upon his flesh, and take up the ashes which the fire hath consumed
with the burnt offering on the altar, and he shall put them beside the
altar. 11 And he shall put off his garments, and put on other
garments, and carry forth the ashes without the camp unto a clean
place. 12 And the fire upon the altar shall be burning in it; it
shall not be put out: and the priest shall burn wood on it every
morning, and lay the burnt offering in order upon it; and he shall burn
thereon the fat of the peace offerings. 13 The fire shall ever be
burning upon the altar; it shall never go out.
Hitherto we have had the instructions which Moses was directed to give
to the people concerning the sacrifices; but here begin the
instructions he was to give to the priests; he must command Aaron and
his sons, v. 9. The priests were rulers in the house of God, but these
rulers must be ruled; and those that had the command of others must
themselves be commanded. Let ministers remember that not only
commissions, but commands, were given to Aaron and his sons, who must
be in subjection to them.
In these verses we have the law of the burnt-offering, as far as it was
the peculiar care of the priests. The daily sacrifice of a lamb, which
was offered morning and evening for the whole congregation, is here
chiefly referred to.
I. The priest must take care of the ashes of the burnt-offering, that
they be decently disposed of, v. 10, 11. He must clear the altar of
them every morning, and put them on the east side of the altar, which
was furthest from the sanctuary; this he must do in his linen garment,
which he always wore when he did any service at the altar; and then he
must shift himself, and put on other garments, either such as were his
common wear, or (as some think) other priestly garments less
honourable, and must carry the ashes into a clean place without the
camp. Now, 1. God would have this done, for the honour of his altar and
the sacrifices that were burnt upon it. Even the ashes of the
sacrifices must be preserved, to testify the regard God had to it; by
the burnt-offering he was honoured, and therefore thus it was honoured.
And some think that this care which was taken of the ashes of the
sacrifice typified the burial of our Saviour; his dead body (the ashes
of his sacrifice) was carefully laid up in a garden, in a new
sepulchre, which was a clean place. It was also requisite that the
altar should be kept as clean as might be; the fire upon it would burn
the better, and it is decent in a house to have a clean fire-side. 2.
God would have the priests themselves to keep it so, to teach them and
us to stoop to the meanest services for the honour of God and of his
altar. The priest himself must not only kindle the fire, but clean the
hearth, and carry out the ashes. God's servants must think nothing
below them but sin.
II. The priest must take care of the fire upon the altar, that it be
kept always burning. This is much insisted on here (v. 9, 12), and this
express law is given: The fire shall ever be burning upon the altar, it
shall never go out, v. 13. We may suppose that no day passed without
some extraordinary sacrifices, which were always offered between the
morning and evening lamb; so that from morning to night the fire on the
altar was kept up of course. But to preserve it all night unto the
morning (v. 9) required some care. Those that keep good houses never
let their kitchen fire go out; therefore God would thus give an
instance of his good house-keeping. The first fire upon the altar came
from heaven (ch. ix. 24), so that by keeping that up continually with a
constant supply of fuel all their sacrifices throughout all their
generations might be said to be consumed with that fire from heaven, in
token of God's acceptance. If, through carelessness, they should ever
let it go out, they could not expect to have it so kindled again.
Accordingly the Jews tell us that the fire never did go out upon the
altar, till the captivity in Babylon. This is referred to Isa. xxxi. 9,
where God is said to have his fire in Zion, and his furnace in
Jerusalem. By this law we are taught to keep up in our minds a constant
disposition to all acts of piety and devotion, an habitual affection to
divine things, so as to be always ready to every good word and work. We
must not only not quench the Spirit, but we must stir up the gift that
is in us. Though we be not always sacrificing, yet we must keep the
fire of holy love always burning; and thus we must pray always.
Law of the Meat-Offering. (b. c. 1490.)
14 And this is the law of the meat offering: the sons of Aaron shall
offer it before the Lord, before the altar. 15 And he shall take of
it his handful, of the flour of the meat offering, and of the oil
thereof, and all the frankincense which is upon the meat offering, and
shall burn it upon the altar for a sweet savour, even the memorial of
it, unto the Lord. 16 And the remainder thereof shall Aaron and his
sons eat: with unleavened bread shall it be eaten in the holy place; in
the court of the tabernacle of the congregation they shall eat it. 17
It shall not be baken with leaven. I have given it unto them for their
portion of my offerings made by fire; it is most holy, as is the sin
offering, and as the trespass offering. 18 All the males among the
children of Aaron shall eat of it. It shall be a statute for ever in
your generations concerning the offerings of the Lord made by fire:
every one that toucheth them shall be holy. 19 And the Lord spake
unto Moses, saying, 20 This is the offering of Aaron and of his sons,
which they shall offer unto the Lord in the day when he is anointed;
the tenth part of an ephah of fine flour for a meat offering perpetual,
half of it in the morning, and half thereof at night. 21 In a pan it
shall be made with oil; and when it is baken, thou shalt bring it in:
and the baken pieces of the meat offering shalt thou offer for a sweet
savour unto the Lord. 22 And the priest of his sons that is anointed
in his stead shall offer it: it is a statute for ever unto the Lord; it
shall be wholly burnt. 23 For every meat offering for the priest
shall be wholly burnt: it shall not be eaten.
The meat-offering was either that which was offered by the people or
that by the priests at their consecration. Now,
I. As to the common meat-offering,
1. Only a handful of it was to be burnt upon the altar; all the rest
was allowed to the priests for their food. The law of the
burnt-offerings was such as imposed upon the priests a great deal of
care and work, but allowed them little profit; for the flesh was wholly
burnt, and the priests had nothing but the skin. But to make them
amends the greatest part of the meat-offering was their own. The
burning of a handful of it upon the altar (v. 15) was ordered before,
ch. ii. 2, 9. Here the remainder of it is consigned to the priests, the
servants of God's house: I have given it unto them for their portion of
my offerings, v. 17. Note, (1.) It is the will of God that his
ministers should be well provided for with food convenient; and what is
given to them he accepts as offered to himself, if it be done with a
single eye. (2.) All Christians, being spiritual priests, do themselves
share in the spiritual sacrifices they offer. It is not God that is the
gainer by them; the handful burnt upon the altar was not worth speaking
of, in comparison with the priests' share; we ourselves are the gainers
by our religious services. Let God have all the frankincense, and the
priests shall have the flour and the oil; what we give to God the
praise and glory of we may take to ourselves the comfort and benefit
of.
2. The laws concerning the eating of it were, (1.) That it must be
eaten unleavened, v. 16. What was offered to God must have no leaven in
it, and the priests must have it as the altar had it, and no otherwise.
Thus must we keep the feasts of the Lord with the unleavened bread of
sincerity and truth. (2.) It must be eaten in the court of the
tabernacle (here called the holy place), in some room prepared by the
side of the court for this purpose. It was a great crime to carry any
of it out of the court. The very eating of it was a sacred rite, by
which they were to honour God, and therefore it must be done in a
religious manner, and with a holy reverence, which was preserved by
confining it to the holy place. (3.) The males only must eat of it, v.
18. Of the less holy things, as the first-fruits and tithes, and the
shoulder and breasts of the peace-offerings, the daughters of the
priests might eat, for they might be carried out of the court; but this
was of the most holy things, which being to be eaten only in the
tabernacle, the sons of Aaron only might eat of it. (4.) The priests
only that were clean might eat of it: Every one that toucheth them
shall be holy, v. 18. Holy things for holy persons. Some read it, Every
thing that toucheth it shall be holy: Al the furniture of the table on
which these holy things were eaten must be appropriated to that use
only, and never after used as common things.
II. As to the consecration meat-offering, which was offered for the
priests themselves, it was to be wholly burnt, and none of it eaten, v.
23. It comes in here as an exception to the foregoing law. It should
seem that this law concerning the meat-offering of initiation did not
only oblige the high priest to offer it, and on that day only that he
was anointed, and so for his successors in the day they were anointed;
but the Jewish writers say that by this law every priest, on the day he
first entered upon his ministry, was bound to offer this
meat-offering,--that the high priest was bound to offer it every day of
his life, from the day in which he was anointed,--and that it was to be
offered besides the meat-offering that attended the morning and evening
sacrifice, because it is said here to be a meat-offering perpetual, v.
20. Josephus says, "The high priest sacrificed twice every day at his
own charges, and this was his sacrifice." Note, Those whom God has
advanced above others in dignity and power ought to consider that he
expects more from them than from others, and should attend to every
intimation of service to be done for him. The meat-offering of the
priest was to be baked as if it were to be eaten, and yet it must be
wholly burnt. Though the priest that ministered was to be paid for
serving the people, yet there was no reason that he should be paid for
serving the high priest, who was the father of the family of the
priests, and whom therefore any priest should take a pleasure in
serving gratis. Nor was it fit that the priests should eat of the
offerings of a priest; for as the sins of the people were typically
transferred to the priests, which was signified by their eating of
their offerings (Hos. iv. 8), so the sins of the priests must be
typically transferred to the altar, which therefore must eat up all
their offerings. We are all undone, both ministers and people, if we
must bear our own iniquity; nor could we have had any comfort or hope
if God had not laid on his dear Son the iniquity of us all, and he is
both the priest and the altar.
Law of the Sin-Offering. (b. c. 1490.)
24 And the Lord spake unto Moses, saying, 25 Speak unto Aaron and to
his sons, saying, This is the law of the sin offering: In the place
where the burnt offering is killed shall the sin offering be killed
before the Lord: it is most holy. 26 The priest that offereth it for
sin shall eat it: in the holy place shall it be eaten, in the court of
the tabernacle of the congregation. 27 Whatsoever shall touch the flesh
thereof shall be holy: and when there is sprinkled of the blood thereof
upon any garment, thou shalt wash that whereon it was sprinkled in the
holy place. 28 But the earthen vessel wherein it is sodden shall be
broken: and if it be sodden in a brazen pot, it shall be both scoured,
and rinsed in water. 29 All the males among the priests shall eat
thereof: it is most holy. 30 And no sin offering, whereof any of the
blood is brought into the tabernacle of the congregation to reconcile
withal in the holy place, shall be eaten: it shall be burnt in the
fire.
We have here so much of the law of the sin-offering as did peculiarly
concern the priests that offered it. As, 1. That it must be killed in
the place where the burnt-offering was killed (v. 25), that is, on the
north side of the altar (ch. i. 11), which, some think typified the
crucifying of Christ on mount Calvary, which was on the north side of
Jerusalem. 2. That the priest who offered it for the sinner was (with
his sons, or other priests, v. 29) to eat the flesh of it, after the
blood and fat had been offered to God, in the court of the tabernacle,
v. 26. Hereby they were to bear the iniquity of the congregation, as it
is explained, ch. x. 17. 3. The blood of the sin-offering was with
great reverence to be washed out of the clothes on which it happened to
light (v. 27), which signified the awful regard we ought to have to the
blood of Christ, not counting it a common thing; that blood must be
sprinkled on the conscience, not on the raiment. 4. The vessel in which
the flesh of the sin-offering was boiled must be broken if it were an
earthen one, and, if a brazen one, well washed, v. 28. This intimated
that the defilement was not wholly taken away by the offering, but did
rather cleave to it, such was the weakness and deficiency of those
sacrifices; but the blood of Christ thoroughly cleanses from all sin,
and after it there needs no cleansing. 5. That all this must be
understood of the common sin-offerings, not of those for the priest, or
the body of the congregation, either occasional, or stated upon the day
of atonement; for it had been before ordained, and was now ratified,
that if the blood of the offering was brought into the holy place, as
it was in those extraordinary cases, the flesh was not to be eaten, but
burnt without the camp, v. 30. Hence the apostle infers the advantage
we have under the gospel above what they had under the law; for though
the blood of Christ was brought into the tabernacle, to reconcile
within the holy place, yet we have a right by faith to eat of the altar
(Heb. xiii. 10-12), and so to take the comfort of the great
propitiation.
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L E V I T I C U S
CHAP. VII.
Here is, I. The law of the trespass-offering (ver. 1-7), with some
further directions concerning the burnt-offering and the meat-offering,
ver. 8-10. II. The law of the peace-offering. The eating of it (ver.
11-21), on which occasion the prohibition of eating fat or blood is
repeated (ver. 22-27), and the priests' share of it, ver. 28-34. III.
The conclusion of those institutions, ver. 35, &c.
Law of the Trespass-Offering. (b. c. 1490.)
1 Likewise this is the law of the trespass offering: it is most holy.
2 In the place where they kill the burnt offering shall they kill the
trespass offering: and the blood thereof shall he sprinkle round about
upon the altar. 3 And he shall offer of it all the fat thereof; the
rump, and the fat that covereth the inwards, 4 And the two kidneys,
and the fat that is on them, which is by the flanks, and the caul that
is above the liver, with the kidneys, it shall he take away: 5 And
the priest shall burn them upon the altar for an offering made by fire
unto the Lord: it is a trespass offering. 6 Every male among the
priests shall eat thereof: it shall be eaten in the holy place: it is
most holy. 7 As the sin offering is, so is the trespass offering:
there is one law for them: the priest that maketh atonement therewith
shall have it. 8 And the priest that offereth any man's burnt
offering, even the priest shall have to himself the skin of the burnt
offering which he hath offered. 9 And all the meat offering that is
baken in the oven, and all that is dressed in the fryingpan, and in the
pan, shall be the priest's that offereth it. 10 And every meat
offering, mingled with oil, and dry, shall all the sons of Aaron have,
one as much as another.
Observe here, 1. Concerning the trespass-offering, that, being much of
the same nature with the sin-offering, it was to be governed by the
same rules, v. 6. When the blood and fat were offered to God to make
atonement, the priests were to eat the flesh, as that of the
sin-offering, in the holy place. The Jews have a tradition (as we have
it from the learned bishop Patrick) concerning the sprinkling of the
blood of the trespass-offering round about upon the altar, "That there
was a scarlet line which went round about the altar exactly in the
middle, and the blood of the burnt-offerings was sprinkled round about
above the line, but that of the trespass-offerings and peace-offerings
round about below the line." As to the flesh of the trespass-offering,
the right to it belonged to the priest that offered it, v. 7. He that
did the work must have the wages. This was an encouragement to the
priests to give diligent attendance on the altar; the more ready and
busy they were the more they got. Note, The more diligent we are in the
services of religion the more we shall reap of the advantages of it.
But any of the priests, and the males of their families, might be
invited by him to whom it belonged to partake with him: Every male
among the priests shall eat thereof, that is, may eat thereof, in the
holy place, v. 6. And, no doubt, it was the usage to treat one another
with those perquisites of their office, by which friendship and
fellowship were kept up among the priests. Freely they had received,
and must freely give. It seems the offerer was not himself to have any
share of his trespass-offering, as he was to have of his
peace-offering; but it was all divided between the altar and the
priest. They offered peace-offerings in thankfulness for mercy, and
then it was proper to feast; but they offered trespass-offerings in
sorrow for sin, and then fasting was more proper, in token of holy
mourning, and a resolution to abstain from sin. 2. Concerning the
burnt-offering it is here appointed that the priest that offered it
should have the skin (v. 8), which no doubt he might make money of.
"This" (the Jews say) "is meant only for the burnt-offerings which were
offered by particular persons; for the profit of the skins of the daily
burnt-offerings for the congregation went to the repair of the
sanctuary." Some suggest that this appointment will help us to
understand God's clothing our first parents with coats of skins, Gen.
iii. 21. It is probable that the beasts whose skins they were were
offered in sacrifice as whole burnt-offerings, and that Adam was the
priest that offered them; and then God gave him the skins, as his fee,
to make clothes of for himself and his wife, in remembrance of which
the skins ever after pertained to the priest; and see Gen. xxvii. 16.
3. Concerning the meat-offering, if it was dressed, it was fit to be
eaten immediately; and therefore the priest that offered it was to have
it, v. 9. If it was dry, there was not so much occasion for being in
haste to use it; and therefore an equal dividend of it must be made
among all the priests that were then in waiting, v. 10.
Law of the Peace-Offering. (b. c. 1490.)
11 And this is the law of the sacrifice of peace offerings, which he
shall offer unto the Lord. 12 If he offer it for a thanksgiving, then
he shall offer with the sacrifice of thanksgiving unleavened cakes
mingled with oil, and unleavened wafers anointed with oil, and cakes
mingled with oil, of fine flour, fried. 13 Besides the cakes, he
shall offer for his offering leavened bread with the sacrifice of
thanksgiving of his peace offerings. 14 And of it he shall offer one
out of the whole oblation for an heave offering unto the Lord, and it
shall be the priest's that sprinkleth the blood of the peace offerings.
15 And the flesh of the sacrifice of his peace offerings for
thanksgiving shall be eaten the same day that it is offered; he shall
not leave any of it until the morning. 16 But if the sacrifice of his
offering be a vow, or a voluntary offering, it shall be eaten the same
day that he offereth his sacrifice: and on the morrow also the
remainder of it shall be eaten: 17 But the remainder of the flesh of
the sacrifice on the third day shall be burnt with fire. 18 And if
any of the flesh of the sacrifice of his peace offerings be eaten at
all on the third day, it shall not be accepted, neither shall it be
imputed unto him that offereth it: it shall be an abomination, and the
soul that eateth of it shall bear his iniquity. 19 And the flesh that
toucheth any unclean thing shall not be eaten; it shall be burnt with
fire: and as for the flesh, all that be clean shall eat thereof. 20
But the soul that eateth of the flesh of the sacrifice of peace
offerings, that pertain unto the Lord, having his uncleanness upon him,
even that soul shall be cut off from his people. 21 Moreover the soul
that shall touch any unclean thing, as the uncleanness of man, or any
unclean beast, or any abominable unclean thing, and eat of the flesh of
the sacrifice of peace offerings, which pertain unto the Lord, even
that soul shall be cut off from his people. 22 And the Lord spake
unto Moses, saying, 23 Speak unto the children of Israel, saying, Ye
shall eat no manner of fat, of ox, or of sheep, or of goat. 24 And
the fat of the beast that dieth of itself, and the fat of that which is
torn with beasts, may be used in any other use: but ye shall in no wise
eat of it. 25 For whosoever eateth the fat of the beast, of which men
offer an offering made by fire unto the Lord, even the soul that eateth
it shall be cut off from his people. 26 Moreover ye shall eat no
manner of blood, whether it be of fowl or of beast, in any of your
dwellings. 27 Whatsoever soul it be that eateth any manner of blood,
even that soul shall be cut off from his people. 28 And the Lord
spake unto Moses, saying, 29 Speak unto the children of Israel,
saying, He that offereth the sacrifice of his peace offerings unto the
Lord shall bring his oblation unto the Lord of the sacrifice of his
peace offerings. 30 His own hands shall bring the offerings of the
Lord made by fire, the fat with the breast, it shall he bring, that the
breast may be waved for a wave offering before the Lord. 31 And the
priest shall burn the fat upon the altar: but the breast shall be
Aaron's and his sons'. 32 And the right shoulder shall ye give unto
the priest for an heave offering of the sacrifices of your peace
offerings. 33 He among the sons of Aaron, that offereth the blood of
the peace offerings, and the fat, shall have the right shoulder for his
part. 34 For the wave breast and the heave shoulder have I taken of
the children of Israel from off the sacrifices of their peace
offerings, and have given them unto Aaron the priest and unto his sons
by a statute for ever from among the children of Israel.
All this relates to the peace-offerings: it is the repetition and
explication of what we had before, with various additions.
I. The nature and intention of the peace-offerings are here more
distinctly opened. They were offered either, 1. In thankfulness for
some special mercy received, such as recovery from sickness,
preservation in a journey, deliverance at sea, redemption out of
captivity, all which are specified in Ps. cvii., and for them men are
called upon to offer the sacrifice of thanksgiving, v. 22. Or, 2. In
performance of some vow which a man made when he was in distress (v.
16), and this was less honourable than the former, though the omission
of it would have been more culpable. Or, 3. In supplication for some
special mercy which a man was in the pursuit and expectation of, here
called a voluntary offering. This accompanied a man's prayers, as the
former did his praises. We do not find that men were bound by the law,
unless they had bound themselves by vow, to offer these peace-offerings
upon such occasions, as they were to bring their sacrifices of
atonement in case of sin committed. Not but that prayer and praise are
as much our duty as repentance is; but here, in the expressions of
their sense of mercy, God left them more to their liberty than in the
expressions of their sense of sin--to try the generosity of their
devotion, and that their sacrifices, being free-will offerings, might
be the more laudable and acceptable; and, by obliging them to bring the
sacrifices of atonement, God would show the necessity of the great
propitiation.
II. The rites and ceremonies about the peace-offerings are enlarged
upon.
1. If the peace-offering was offered for a thanksgiving, a
meat-offering must be offered with it, cakes of several sorts, and
wafers (v. 12), and (which was peculiar to the peace-offerings)
leavened bread must be offered, not to be burnt upon the altar, that
was forbidden (ch. ii. 11), but to be eaten with the flesh of the
sacrifice, that nothing might be wanting to make it a complete and
pleasant feast; for unleavened bread was less grateful to the taste,
and therefore, though enjoined in the passover for a particular reason,
yet in other festivals leavened bread, which was lighter and more
pleasant, was appointed, that men might feast at God's table as well as
at their own. And some think that a meat-offering is required to be
brought with every peace-offering, as well as with that of
thanksgiving, by that law (v. 29) which requires an oblation with it,
that the table might be as well furnished as the altar.
2. The flesh of the peace-offerings, both that which was the priest's
share and that which was the offerer's must be eaten quickly, and not
kept long, either raw, or dressed, cold. If it was a peace-offering for
thanksgiving, it must be all eaten the same day (v. 16); if a vow, or
voluntary offering, it must be eaten either the same day or the day
after, v. 16. If any was left beyond the time limited, it was to be
burnt (v. 17); and, if any person ate of what was so left their conduct
should be animadverted upon as a very high misdemeanour, v. 18. Though
they were not obliged to eat it in the holy place, as those offerings
that are called most holy, but might take it to their own tents and
feast upon it there, yet God would by this law make them to know a
difference between that and other meat, and religiously to observe it,
that whereas they might keep other meat cold in the house as long as
they thought fit, and warm it again if they pleased, and eat it three
or four days after, they might not do so with the flesh of their
peace-offerings, but it must be eaten immediately. (1.) Because God
would not have that holy flesh to be in danger of putrefying, or being
fly-blown, to prevent which it must be salted with fire (as the
expression is, Mark ix. 49) if it were kept; as, if it was used, it
must be salted with salt. (2.) Because God would not have his people to
be niggardly and sparing, and distrustful of providence, but cheerfully
to enjoy what God gives them (Eccl. viii. 15), and to do good with it,
and not to be anxiously solicitous for the morrow. (3.) The flesh of
the peace-offerings was God's treat, and therefore God would have the
disposal of it; and he orders it to be used generously for the
entertainment of their friends, and charitably for the relief of the
poor, to show that he is a bountiful benefactor, giving us all things
richly to enjoy, the bread of the day in its day. If the sacrifice was
thanksgiving, they were especially obliged thus to testify their holy
joy in God's goodness by their holy feasting. This law is made very
strict (v. 18), that if the offerer did not take care to have all his
offering eaten by himself or his family, his friends or the poor,
within the time limited by the law, or, in the event of any part being
left, to burn it (which was the most decent way of disposing of it, the
sacrifices upon the altar being consumed by fire), then his offering
should not be accepted, nor imputed to him. Note, All the benefit of
our religious services is lost if we do not improve them, and conduct
ourselves aright afterwards. They are not acceptable to God if they
have not a due influence upon ourselves. If a man seemed generous in
bringing a peace-offering, and yet afterwards proved sneaking and
paltry in the using of it, it was as if he had never brought it; nay,
it shall be an abomination. Note, There is no mean between God's
acceptance and his abhorrence. If our persons and performances are
sincere and upright, they are accepted; if not, they are an
abomination, Prov. xv. 8. He that eats it after the time appointed
shall bear his iniquity, that is, he shall be cut off from his people,
as it is explained (ch. xix. 8), where this law is repeated. This law
of eating the peace-offerings before the third day, that they might not
putrefy, is applicable tot the resurrection of Christ after two days,
that, being God's holy one, he might not see corruption, Ps. xvi. 10.
And some think that it instructs us speedily, and without delay, to
partake of Christ and his grace, feeding and feasting thereon by faith
to-day, while it is called to-day (Heb. iii. 13, 14), for it will be
too late shortly.
3. But the flesh, and those that eat it, must be pure. (1.) The flesh
must touch no unclean thing; if it did, it must not be eaten, but
burnt, v. 19. If, in carrying it from the altar to the place where it
was eaten, a dog touched it, or it touched a dead body or any other
unclean thing, it was then unfit to be used in a religious feast. Every
thing we honour the holy God with must be pure and carefully kept from
all pollution. It is a case adjudged (Hag. ii. 12) that the holy flesh
could not by its touch communicate holiness to what was common; but by
this law it is determined that by the touch of that which was unclean
it received pollution from it, which intimates that the infection of
sin is more easily and more frequently communicated than the savour of
grace. (2.) It must not be eaten by any unclean person. When a person
was upon any account ceremonially unclean it was at his peril if he
presumed to eat of the flesh of the peace-offerings, v. 20, 21. Holy
things are only for holy persons; the holiness of the food being
ceremonial, those were incapacitated to partake of it who lay under any
ceremonial uncleanness; but we are hereby taught to preserve ourselves
pure from all the pollutions of sin, that we may have the benefit and
comfort of Christ's sacrifice, 1 Pet. ii. 1, 2. Our consciences must be
purged from dead works, that we may be fit to serve the living God,
Heb. ix. 14. But if any dare to partake of the table of the Lord under
the pollution of sin unrepented of, and so profane sacred things, they
eat and drink judgment to themselves, as those did that ate of the
peace-offerings (v. 20) and again (v. 21), that they pertain unto the
Lord: whatever pertains to the Lord is sacred, and must be used with
great reverence and not with unhallowed hands. "Be you holy, for God is
holy, and you pertain to him."
4. The eating of blood and the fat of the inwards is here again
prohibited; and the prohibition is annexed as before to the law of the
peace-offerings, ch. iii. 17. (1.) The prohibition of the fat seems to
be confined to those beasts which were used for sacrifice, the
bullocks, sheep, and goats: but of the roe-buck, the hart, and other
clean beasts, they might eat the fat; for those only of which offerings
were brought are mentioned here, v. 23-25. This was to preserve in
their minds a reverence for God's altar, on which the fat of the
inwards was burnt. The Jews say, "If a man eat so much as an olive of
forbidden fat--if he do it presumptuously, he is in danger of being cut
off by the hand of God--if ignorantly, he is to bring a sin-offering,
and so to pay dearly for his carelessness." To eat of the flesh of that
which died of itself, or was torn of beasts, was unlawful; but to eat
of the fat of such was doubly unlawful, v. 24. (2.) The prohibition of
blood is more general (v. 26, 27), because the fat was offered to God
only by way of acknowledgment, but the blood made atonement for the
soul, and so typified Christ's sacrifice much more than the burning of
the fat did; to this therefore a greater reverence must be paid, till
these types had their accomplishment in the offering up of the body of
Christ once for all. The Jews rightly expound this law as forbidding
only the blood of the life, as they express it, not that which we call
the gravy, for of that they supposed it was lawful to eat.
5. The priest's share of the peace-offerings is here prescribed. Out of
every beast that was offered for a peace-offering the priest that
offered it was to have to himself the breast and the right shoulder, v.
30-34. Observe here, (1.) That when the sacrifice was killed the
offerer himself must, with his own hands, present God's part of it,
that he might signify thereby his cheerfully giving it up to God, and
his desire that it might be accepted. He was with his own hands to lift
it up, in token of his regard to God as the God of heaven, and then to
wave it to and fro, in token of his regard to God as the Lord of the
whole earth, to whom thus, as far as he could reach, he offered it,
showing his readiness and wish to do him honour. Now that which was
thus heaved and waved was the fat, and the breast, and the right
shoulder, it was all offered to God; and then he ordered the fat to his
altar, and the breast and shoulder to his priest, both being his
receivers. (2.) That when the fat was burnt the priest took his part,
on which he and his family were to feast, as well as the offerer and
his family. In holy joy and thanksgiving, it is good to have our
ministers to go before us, and to be our mouth to God. The melody is
sweet when he that sows and those that reap rejoice together. Some
observe a significancy in the parts assigned to the priests: the breast
and the shoulder intimate the affections and the actions, which must be
devoted to the honour of God by all his people and to the service also
of the church by all his priests. Christ, our great peace-offering,
feasts all his spiritual priests with the breast and shoulder, with the
dearest love and the sweetest and strongest supports; for his is the
wisdom of God and the power of God. When Saul was designed for a king
Samuel ordered the shoulder of the peace-offering to be set before him
(1 Sam. ix. 24), which gave him a hint of something great and sacred
intended for him. Jesus Christ is our great peace-offering; for he made
himself a sacrifice, not only to atone for sin, and so to save us from
the curse, but to purchase a blessing for us, and all good. By our
joyfully partaking of the benefits of redemption we feast upon the
sacrifice, to signify which the Lord's supper was instituted.
35 This is the portion of the anointing of Aaron, and of the anointing
of his sons, out of the offerings of the Lord made by fire, in the day
when he presented them to minister unto the Lord in the priest's
office; 36 Which the Lord commanded to be given them of the children of
Israel, in the day that he anointed them, by a statute for ever
throughout their generations. 37 This is the law of the burnt offering,
of the meat offering, and of the sin offering, and of the trespass
offering, and of the consecrations, and of the sacrifice of the peace
offerings; 38 Which the Lord commanded Moses in Mount Sinai, in the day
that he commanded the children of Israel to offer their oblations unto
the Lord, in the wilderness of Sinai.
Here is the conclusion of these laws concerning the sacrifices, though
some of them are afterwards repeated and explained. These are to be
considered, 1. As a grant to the priests, v. 35, 36. In the day they
were ordained to that work and office this provision was made for their
comfortable maintenance. Note, God will take care that those who are
employed for him be well paid and well provided for. Those that receive
the anointing of the Spirit to minister unto the Lord shall have their
portion, and it shall be a worthy portion, out of the offerings of the
Lord; for God's work is its own wages, and there is a present reward of
obedience in obedience. 2. As a statute for ever to the people, that
they should bring these offerings according to the rules prescribed,
and cheerfully give the priests their share out of them. God commanded
the children of Israel to offer their oblations, v. 38. Note, The
solemn acts religious worship are commanded. They are not things that
we are left to our liberty in, and which we may do or not do at our
pleasure; but we are under indispensable obligations to perform them in
their season, and it is at our peril if we omit them. The observance of
the laws of Christ cannot be less necessary than the observance of the
laws of Moses was.
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L E V I T I C U S
CHAP. VIII.
This chapter gives us an account of the solemn consecration of Aaron
and his sons to the priest's office. I. It was done publicly, and the
congregation was called together to be witnesses of it, ver. 1-4. II.
It was done exactly according to God's appointment, ver. 5. 1. They
were washed and dressed, ver. 6-9, 13. 2. The tabernacle and the
utensils of it were anointed, and then the priests, ver. 10-12. 3. A
sin-offering was offered for them, ver. 14-17. 4. A burnt-offering,
ver. 18-21. 5. The ram of consecration, ver. 22-30. 6. The continuance
of this solemnity for seven days, ver. 31, &c.
Consecration of Aaron and His Sons. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Take Aaron and his sons
with him, and the garments, and the anointing oil, and a bullock for
the sin offering, and two rams, and a basket of unleavened bread; 3
And gather thou all the congregation together unto the door of the
tabernacle of the congregation. 4 And Moses did as the Lord commanded
him; and the assembly was gathered together unto the door of the
tabernacle of the congregation. 5 And Moses said unto the
congregation, This is the thing which the Lord commanded to be done.
6 And Moses brought Aaron and his sons, and washed them with water. 7
And he put upon him the coat, and girded him with the girdle, and
clothed him with the robe, and put the ephod upon him, and he girded
him with the curious girdle of the ephod, and bound it unto him
therewith. 8 And he put the breastplate upon him: also he put in the
breastplate the Urim and the Thummim. 9 And he put the mitre upon his
head; also upon the mitre, even upon his forefront, did he put the
golden plate, the holy crown; as the Lord commanded Moses. 10 And
Moses took the anointing oil, and anointed the tabernacle and all that
was therein, and sanctified them. 11 And he sprinkled thereof upon
the altar seven times, and anointed the altar and all his vessels, both
the laver and his foot, to sanctify them. 12 And he poured of the
anointing oil upon Aaron's head, and anointed him, to sanctify him.
13 And Moses brought Aaron's sons, and put coats upon them, and girded
them with girdles, and put bonnets upon them; as the Lord commanded
Moses.
God had given Moses orders to consecrate Aaron and his sons to the
priests' office, when he was with him the first time upon Mount Sinai,
Exod. xxviii. and xxix., where we have also the particular instructions
he had how to do it. Now here we have,
I. The orders repeated. What was there commanded to be done is here
commanded to be done now, v. 2, 3. The tabernacle was newly set up,
which, without the priests, would be as a candlestick without a candle;
the law concerning sacrifices was newly given, but could not be
observed without priests; for, though Aaron and his sons had been
nominated to the office, they could not officiate, till they were
consecrated, which yet must not be done till the place of their
ministration was prepared, and the ordinances were instituted, that
they might apply themselves to work as soon as ever they were
consecrated, and might know that they were ordained, not only to the
honour and profit, but to the business of the priesthood. Aaron and his
sons were near relations to Moses, and therefore he would not
consecrate them till he had further orders, lest he should seem too
forward to bring honour into his family.
II. The congregation called together, at the door, that is, in the
court of the tabernacle, v. 4. The elders and principal men of the
congregation, who represented the body of the people, were summoned to
attend; for the court would hold but a few of the many thousands of
Israel. It was done thus publicly, 1. Because it was a solemn
transaction between God and Israel; the priests were to be ordained for
men in things pertaining to God, for the maintaining of a settled
correspondence, and the negotiating of all affairs between the people
and God; and therefore it was fit that both sides should appear, to own
the appointment, at the door of the tabernacle of meeting. 2. The
spectators of the solemnity could not but be possessed, by the sight of
it, with a great veneration for the priests and their office, which was
necessary among a people so wretchedly prone as these were to envy and
discontent. It was strange that any of those who were witnesses of what
was here done should afterwards say, as some of them did, You take too
much upon you, you sons of Levi; but what would they have said if it
had been done clandestinely? Note, It is very fit, and of good use,
that ministers should be ordained publicly, plebe praesente--in the
presence of the common people, according to the usage of the primitive
church.
III. The commission read, v. 5. Moses, who was God's representative in
this solemnity, produced his orders before the congregation: This is
the thing which the Lord commanded to be done. Though God had crowned
him king in Jeshurun, when he made his face to shine in the sight of
all Israel, yet he did not institute or appoint any thing in God's
worship but what God himself had commanded. The priesthood he delivered
to them was that which he had received from the Lord. Note, All that
minister about holy things must have an eye to God's command as their
rule and warrant; for it is only in the observance of this that they
can expect to be owned and accepted of God. Thus we must be able to
say, in all acts of religious worship, This is the thing which the Lord
commanded to be done.
IV. The ceremony performed according to the divine ritual. 1. Aaron and
his sons were washed with water (v. 6), to signify that they ought now
to purify themselves from all sinful dispositions and inclinations, and
ever after to keep themselves pure. Christ washes those from their sins
in his own blood whom he makes to our God kings and priests (Rev. i. 5,
6); and those that draw near to God must be washed in pure water, Heb.
x. 22. Though they were ever so clean before and no filth was to be
seen upon them, yet they must be washed, to signify their purification
from sin, with which their souls were polluted, how clean soever their
bodies were. 2. They were clothed with the holy garments, Aaron with
his (v. 7-9), which typified the dignity of Christ our great high
priest, and his sons with theirs (v. 13), which typified the decency of
Christians, who are spiritual priests. Christ wears the breast-plate of
judgment and the holy crown; for the church's high priest is her
prophet and king. All believers are clothed with the robe of
righteousness, and girt with the girdle of truth, resolution, and close
application; and their heads are bound, as the word here is, with the
bonnet or diadem of beauty, the beauty of holiness. 3. The high priest
was anointed, and, it should seem, the holy things were anointed at the
same time; some think that they were anointed before, but that the
anointing of them is mentioned here because Aaron was anointed with the
same oil with which they were anointed; but the manner of relating it
here makes it more than probable that it was done at the same time, and
that the seven days employed in consecrating the altar were coincident
with the seven days of the priests' consecration. The tabernacle, and
all its utensils, had some of the anointing oil put upon them with
Moses's finger (v. 10), so had the altar (v. 11); these were to
sanctify the gold and the gift (Matt. xxiii. 17-19), and therefore must
themselves be thus sanctified; but he poured it out more plentifully
upon the head of Aaron (v. 12), so that it ran down to the skirts of
his garments, because his unction was to typify the anointing of Christ
with the Spirit, which was not given by measure to him. Yet all
believers also have received the anointing, which puts an indelible
character upon them, 1 John ii. 27.
14 And he brought the bullock for the sin offering: and Aaron and his
sons laid their hands upon the head of the bullock for the sin
offering. 15 And he slew it; and Moses took the blood, and put it
upon the horns of the altar round about with his finger, and purified
the altar, and poured the blood at the bottom of the altar, and
sanctified it, to make reconciliation upon it. 16 And he took all the
fat that was upon the inwards, and the caul above the liver, and the
two kidneys, and their fat, and Moses burned it upon the altar. 17
But the bullock, and his hide, his flesh, and his dung, he burnt with
fire without the camp; as the Lord commanded Moses. 18 And he brought
the ram for the burnt offering: and Aaron and his sons laid their hands
upon the head of the ram. 19 And he killed it; and Moses sprinkled
the blood upon the altar round about. 20 And he cut the ram into
pieces; and Moses burnt the head, and the pieces, and the fat. 21 And
he washed the inwards and the legs in water; and Moses burnt the whole
ram upon the altar: it was a burnt sacrifice for a sweet savour, and an
offering made by fire unto the Lord; as the Lord commanded Moses. 22
And he brought the other ram, the ram of consecration: and Aaron and
his sons laid their hands upon the head of the ram. 23 And he slew
it; and Moses took of the blood of it, and put it upon the tip of
Aaron's right ear, and upon the thumb of his right hand, and upon the
great toe of his right foot. 24 And he brought Aaron's sons, and
Moses put of the blood upon the tip of their right ear, and upon the
thumbs of their right hands, and upon the great toes of their right
feet: and Moses sprinkled the blood upon the altar round about. 25
And he took the fat, and the rump, and all the fat that was upon the
inwards, and the caul above the liver, and the two kidneys, and their
fat, and the right shoulder: 26 And out of the basket of unleavened
bread, that was before the Lord, he took one unleavened cake, and a
cake of oiled bread, and one wafer, and put them on the fat, and upon
the right shoulder: 27 And he put all upon Aaron's hands, and upon
his sons' hands, and waved them for a wave offering before the Lord.
28 And Moses took them from off their hands, and burnt them on the
altar upon the burnt offering: they were consecrations for a sweet
savour: it is an offering made by fire unto the Lord. 29 And Moses
took the breast, and waved it for a wave offering before the Lord: for
of the ram of consecration it was Moses' part; as the Lord commanded
Moses. 30 And Moses took of the anointing oil, and of the blood which
was upon the altar, and sprinkled it upon Aaron, and upon his garments,
and upon his sons, and upon his sons' garments with him; and sanctified
Aaron, and his garments, and his sons, and his sons' garments with him.
The covenant of priesthood must be made by sacrifice, as well as other
covenants, Ps. l. 5. And thus Christ was consecrated by the sacrifice
of himself, once for all. Sacrifices of each kind must be offered for
the priests, that they might with the more tenderness and concern offer
the gifts and sacrifices of the people, with compassion on the
ignorant, and on those that were out of the way, not insulting over
those for whom sacrifices were offered, remembering that they
themselves had had sacrifices offered for them, being compassed with
infirmity. 1. A bullock, the largest sacrifice, was offered for a
sin-offering (v. 14), that hereby atonement might be made, and they
might not bring any of the guilt of the sins of their former state into
the new character they were now to put on. When Isaiah was sent to be a
prophet, he was told to his comfort, Thy iniquity is taken away, Isa.
vi. 7. Ministers, that are to declare the remission of sins to others,
should give diligence to get it made sure to themselves in the first
place that their own sins are pardoned. Those to whom is committed the
ministry of reconciliation must first be reconciled to God themselves,
that they may deal for the souls of others as for their own. 2. A ram
was offered for a burnt-offering, v. 18-21. By this they gave to God
the glory of this great honour which was now put upon them, and
returned him praise for it, as Paul thanked Christ Jesus for putting
him into the ministry, 1 Tim. i. 12. They also signified the devoting
of themselves and all their services to the honour of God. 3. Another
ram, called the ram of consecration, was offered for a peace-offering,
v. 22, &c. The blood of it was part put on the priests, on their ears,
thumbs, and toes, and part sprinkled upon the altar; and thus he did
(as it were) marry them to the altar, upon which they must all their
days give attendance. All the ceremonies about this offering, as those
before, were appointed by the express command of God; and, if we
compare this chapter with Exod. xxix, we shall find that the
performance of the solemnity exactly agrees with the precept there, and
in nothing varies. Here, therefore, as in the account we had of the
tabernacle and its vessels, it is again and again repeated, As the Lord
commanded Moses. And thus Christ, when he sanctified himself with his
own blood, had an eye to his Father's will in it. As the Father gave me
commandment so I do, John xiv. 31; x. 18; vi. 38.
31 And Moses said unto Aaron and to his sons, Boil the flesh at the
door of the tabernacle of the congregation: and there eat it with the
bread that is in the basket of consecrations, as I commanded, saying,
Aaron and his sons shall eat it. 32 And that which remaineth of the
flesh and of the bread shall ye burn with fire. 33 And ye shall not
go out of the door of the tabernacle of the congregation in seven days,
until the days of your consecration be at an end: for seven days shall
he consecrate you. 34 As he hath done this day, so the Lord hath
commanded to do, to make an atonement for you. 35 Therefore shall ye
abide at the door of the tabernacle of the congregation day and night
seven days, and keep the charge of the Lord, that ye die not: for so I
am commanded. 36 So Aaron and his sons did all things which the Lord
commanded by the hand of Moses.
Moses, having done his part of the ceremony, now leaves Aaron and his
sons to do theirs.
I. They must boil the flesh of their peace-offering, and eat it in the
court of the tabernacle, and what remained they must burn with fire, v.
31, 32. This signified their thankful consent to the consecration: when
God gave Ezekiel his commission, he told him to eat the roll, Ezek.
iii. 1, 2.
II. They must not stir out of the court of the tabernacle for seven
days, v. 33. The priesthood being a good warfare, they must thus learn
to endure hardness, and to disentangle themselves from the affairs of
this life, 2 Tim. ii. 3, 4. Being consecrated to their service, they
must give themselves wholly to it, and attend continually to this very
thing. Thus Christ's apostles were appointed to wait for the promise of
the Father, Acts i. 4. During this time appointed for their
consecration, they were daily to repeat the same sacrifices which were
offered the first day, v. 34. This shows the imperfection of the legal
sacrifices, which, because they could not take away sin, were often
repeated (Heb. x. 1, 2), but were here repeated seven times (a number
of perfection), because they typified that one offering, which
perfected for ever those that were sanctified. The work lasted seven
days; for it was a kind of creation: and this time was appointed in
honour of the sabbath, which, probably, was the last day of the seven,
for which they were to prepare during the six days. Thus the time of
our life, like the six days, must be our preparation for the perfection
of our consecration to God in the everlasting sabbath: they attended
day and night (v. 35), and so constant should we be in our meditation
on God's law, Ps. i. 2. They attended to keep the charge of the Lord:
we have every one of us a charge to keep, an eternal God to glorify, an
immortal soul to provide for, needful duty to be done, our generation
to serve; and it must be our daily care to keep this charge, for it is
the charge of the Lord our Master, who will shortly call us to an
account about it, and it is at our utmost peril if we neglect it. Keep
it that you die not; it is death, eternal death, to betray the trust we
are charged with; by the consideration of this we must be kept in awe.
Lastly, We are told (v. 36) that Aaron and his sons did all that was
commanded. Thus their consecration was completed; and thus they set an
example before the people of an exact obedience to the laws of
sacrifices now newly given, and then they could with the better grace
teach them. Thus the covenant of peace (Num. xxv. 12), of life and
peace (Mal. ii. 5), was made with Aaron and his sons; but after all the
ceremonies that were used in their consecration there was one point of
ratification which was reserved to be the honour and establishment of
Christ's priesthood, which was this, that they were made priests
without an oath, but Christ with an oath (Hab. vii. 21), for neither
such priests nor their priesthood could continue, but Christ's is a
perpetual and unchangeable priesthood.
Gospel ministers are compared to those who served at the altar, for
they minister about holy things (1 Cor. ix. 13), they are God's mouth
to the people and the people's to God, the pastors and teachers Christ
has appointed to continue in the church to the end of the world: they
seem to be meant in that promise which points at gospel times (Isa.
lvi. 21), I will take of them for priests and for Levites. No man may
take this honour to himself, but he who upon trial is found to be
clothed and anointed by the Spirit of God with gifts and graces to
qualify him for it, and who with purpose of heart devotes himself
entirely to the service, and is then by the word and prayer (for so
every thing is sanctified), and the imposition of the hands of those
that give themselves to the word and prayer, set apart to the office,
and recommended to Christ as a servant and to the church as a steward
and guide. And those that are thus solemnly dedicated to God ought not
to depart from his service, but faithfully to abide in it all their
days; and those that do so, and continue labouring in the word and
doctrine, are to be accounted worthy of double honour, double to that
of the Old-Testament priests.
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L E V I T I C U S
CHAP. IX.
Aaron and his sons, having been solemnly consecrated to the priesthood,
are in this chapter entering upon the execution of their office, the
very next day after their consecration was completed. I. Moses (no
doubt by direction from God) appoints a meeting between God and his
priests, as the representatives of his people, ordering them to attend
him, and assuring them that he would appear to them, ver. 1-7. II. The
meeting is held according to the appointment. 1. Aaron attends on God
by sacrifice, offering a sin-offering and burnt-offering for himself
(ver. 8-14), and then the offerings for the people, whom he blessed in
the name of the Lord, ver. 15-22. 2. God signifies his acceptance, (1.)
Of their persons, by showing them his glory, ver. 23. (2.) Of their
sacrifices, by consuming them with fire from heaven, ver. 24.
Aaron and His Sons Enter on Their Office. (b. c. 1490.)
1 And it came to pass on the eighth day, that Moses called Aaron and
his sons, and the elders of Israel; 2 And he said unto Aaron, Take
thee a young calf for a sin offering, and a ram for a burnt offering,
without blemish, and offer them before the Lord. 3 And unto the
children of Israel thou shalt speak, saying, Take ye a kid of the goats
for a sin offering; and a calf and a lamb, both of the first year,
without blemish, for a burnt offering; 4 Also a bullock and a ram for
peace offerings, to sacrifice before the Lord; and a meat offering
mingled with oil: for to day the Lord will appear unto you. 5 And
they brought that which Moses commanded before the tabernacle of the
congregation: and all the congregation drew near and stood before the
Lord. 6 And Moses said, This is the thing which the Lord commanded
that ye should do: and the glory of the Lord shall appear unto you. 7
And Moses said unto Aaron, Go unto the altar, and offer thy sin
offering, and thy burnt offering, and make an atonement for thyself,
and for the people: and offer the offering of the people, and make an
atonement for them; as the Lord commanded.
Orders are here given for another solemnity upon the eighth day; for
the newly-ordained priests were set to work immediately after the days
of their consecration were finished, to let them know that they were
not ordained to be idle: He that desires the office of a bishop desires
a good work, which must be looked at with desire, more than the honour
and benefit. The priests had not so much as one day's respite from
service allowed them, that they might divert themselves, and receive
the compliments of their friends upon their elevation, but were busily
employed the very next day; for their consecration was the filling of
their hands. God's spiritual priests have constant work cut out for
them, which the duty of every day requires; and those that would give
up their account with joy must redeem time; see Ezek. xliii. 26, 27.
Now, 1. Moses raises their expectation of a glorious appearance of God
to them this day (v. 4): "To day the Lord will appear to you that are
the priests." And when all the congregation are gathered together, and
stand before the Lord, he tells them (v. 6), The glory of the Lord
shall appear to you. Though they had reason enough to believe God's
acceptance of all that they had done according to his appointment, upon
the general assurance we have that he is the rewarder of those that
diligently seek him (even if he had not given them any sensible token
of it), yet that if possible they and theirs might be effectually
obliged to the service and worship of God, and might never turn aside
to idols, the glory of God appeared to them, and visibly owned what
they had done. We are not now to expect such appearances; we Christians
walk more by faith, and less by sight, than they did. But we may be
sure that God draws nigh to those who draw nigh to him, and that the
offerings of faith are really acceptable to him, though, the sacrifices
being spiritual, the tokens of the acceptance are, as it is fit they
should be, spiritual likewise. To those who are duly consecrated to God
he will undoubtedly manifest himself. 2. He puts both priests and
people upon preparing to receive this favour which God designed them.
Aaron and his sons, and the elders of Israel, are all summoned to
attend, v. 1. Note, God will manifest himself in the solemn assemblies
of his people and ministers; and those that would have the benefit and
comfort of God's appearances must in them give their attendance. (1.)
Aaron is ordered to prepare his offerings: A young calf for a
sin-offering, v. 2. The Jewish writers suggest that a calf was
appointed for a sin-offering to remind him of his sin in making the
golden calf, by which he had rendered himself for ever unworthy of the
honour of the priesthood, and which he had reason to reflect upon with
sorrow and shame in all the atonements he made. (2.) Aaron must direct
the people to get theirs ready. Hitherto Moses had told the people what
they must do; but now Aaron, as high priest over the house of God, must
be their teacher, in things pertaining to God: Unto the children of
Israel thou shalt speak, v. 3. Now that he was to speak from them to
God in the sacrifices (the language of which he that appointed them
very well understood) he must speak from God to them in the laws about
the sacrifices. Thus Moses would engage the people's respect and
obedience to him, as one that was set over them in the Lord, to
admonish them. (3.) Aaron must offer his own first, and then the
people's, v. 7. Aaron must now go to the altar, Moses having shown him
the way to it; and there, [1.] He must make an atonement for himself;
for the high priest, being compassed with infirmity, ought, as for the
people, so also for himself, to offer for sins (Heb. v. 2, 3), and for
himself first; for how can we expect to be accepted in our prayers for
others, if we ourselves be not reconciled to God? Nor is any service
pleasing to God till the guilt of sin be removed by our interest in the
great propitiation. Those that have the care of the souls of others are
also hereby taught to look to their own in the first place; this
charity must begin at home, though it must not end there. It is the
charge to Timothy, to take care to save himself first, and then those
that heard him, 1 Tim. iv. 16. The high priest made atonement for
himself, as one that was joined with sinners; but we have a high priest
that was separated from sinners, and needed no atonement. When Messiah
the prince was cut off as a sacrifice, it was not for himself; for he
knew no sin. [2.] He must make an atonement for the people, by offering
their sacrifices. Now that he was made a high priest he must lay to
heart the concerns of the people, and this as their great concern,
their reconciliation to God, and the putting away of sin which had
separated between them and God. He must make atonement as the Lord
commanded. See here the wonderful condescension of the mercy of God,
that he not only allows an atonement to be made, but commands it; not
only admits, but requires us to be reconciled to him. No room therefore
is left to doubt but that the atonement which is commanded will be
accepted.
8 Aaron therefore went unto the altar, and slew the calf of the sin
offering, which was for himself. 9 And the sons of Aaron brought the
blood unto him: and he dipped his finger in the blood, and put it upon
the horns of the altar, and poured out the blood at the bottom of the
altar: 10 But the fat, and the kidneys, and the caul above the liver
of the sin offering, he burnt upon the altar; as the Lord commanded
Moses. 11 And the flesh and the hide he burnt with fire without the
camp. 12 And he slew the burnt offering; and Aaron's sons presented
unto him the blood, which he sprinkled round about upon the altar. 13
And they presented the burnt offering unto him, with the pieces
thereof, and the head: and he burnt them upon the altar. 14 And he
did wash the inwards and the legs, and burnt them upon the burnt
offering on the altar. 15 And he brought the people's offering, and
took the goat, which was the sin offering for the people, and slew it,
and offered it for sin, as the first. 16 And he brought the burnt
offering, and offered it according to the manner. 17 And he brought
the meat offering, and took an handful thereof, and burnt it upon the
altar, beside the burnt sacrifice of the morning. 18 He slew also the
bullock and the ram for a sacrifice of peace offerings, which was for
the people: and Aaron's sons presented unto him the blood, which he
sprinkled upon the altar round about, 19 And the fat of the bullock
and of the ram, the rump, and that which covereth the inwards, and the
kidneys, and the caul above the liver: 20 And they put the fat upon
the breasts, and he burnt the fat upon the altar: 21 And the breasts
and the right shoulder Aaron waved for a wave offering before the Lord;
as Moses commanded. 22 And Aaron lifted up his hand toward the
people, and blessed them, and came down from offering of the sin
offering, and the burnt offering, and peace offerings.
These being the first offerings that ever were offered by the levitical
priesthood, according to the newly-enacted law of sacrifices, the
manner of offering them is particularly related, that it might appear
how exactly they agreed with the institution. 1. Aaron with his own
hands slew the offering (v. 8), and did the work of the inferior
priests; for, great as he was, he must not think any service below him
which he could do for the honour of God: and, as Moses had shown him
how to do this work decently and dexterously, so he showed his sons,
that they might do likewise; for this is the best way of teaching, and
thus parents should instruct their children by example. Therefore as
Moses before, so Aaron now offered some of each of the several sorts of
sacrifices that were appointed, whose rites differed, that they might
be thoroughly furnished for every good work. 2. He offered these
besides the burnt-sacrifice of the morning, which was every day offered
first, v. 17. Note, Our accustomed devotions morning and evening, alone
and in our families, must not be omitted upon any pretence whatsoever,
no, not when extraordinary services are to be performed; whatever is
added, these must not be diminished. 3. It is not clear whether, when
it is said that he burnt such and such parts of the sacrifices upon the
altar (v. 10-20), the meaning is that he burnt them immediately with
ordinary fire, as formerly, or that he laid them upon the altar ready
to be burnt with the fire from heaven which they expected (v. 24), or
whether, as bishop Patrick thinks, he burnt the offerings for himself
with ordinary fire, but when they were burnt out he laid the people's
sacrifices upon the altar, which were kindled and consumed by the fire
of the Lord. I would rather conjecture, because it is said of all these
sacrifices that he burnt them (except the burnt-offering for the
people, of which it is said that he offered it according to the manner,
v. 16, which seems to be equivalent), that he did not kindle the fire
to burn them, but that then the fire from the Lord fastened upon them,
put out the fire that he had kindled (as we know a greater fire puts
out a less), and suddenly consumed the remainder, which the fire he had
kindled would have consumed slowly. 4. When Aaron had done all that on
his part was to be done about the sacrifices he lifted up his hand
towards the people, and blessed them, v. 22. This was one part of the
priest's work, in which he was a type of Christ, who came into the
world to bless us, and when he was parted from his disciples, at his
ascension, lifted up his hands and blessed them, and in them his whole
church, of which they were the elders and representatives, as the great
high priest of our profession. Aaron lifted up his hands in blessing
them, to intimate whence he desired and expected the blessing to come,
even from heaven, which is God's throne. Aaron could but crave a
blessing, it is God's prerogative to command it. Aaron, when he had
blessed, came down; Christ, when he blessed, went up.
23 And Moses and Aaron went into the tabernacle of the congregation,
and came out, and blessed the people: and the glory of the Lord
appeared unto all the people. 24 And there came a fire out from
before the Lord, and consumed upon the altar the burnt offering and the
fat: which when all the people saw, they shouted, and fell on their
faces.
We are not told what Moses and Aaron went into the tabernacle to do, v.
23. Some of the Jewish writers say, "They went in to pray for the
appearance of the divine glory;" most probably they went in that Moses
might instruct Aaron how to do the service that was to be done
there--burn incense, light the lamps, set the show-bread, &c., that he
might instruct his sons in it. But, when they came out, they both
joined in blessing the people, who stood expecting the promised
appearance of the divine glory; and it was now (when Moses and Aaron
concurred in praying) that they had what they waited for. Note, God's
manifestations of himself, of his glory and grace, are commonly given
in answer to prayer. When Christ was praying the heavens were opened,
Luke iii. 21. The glory of God appeared, not while the sacrifices were
in offering, but when the priests prayed (as 2 Chron. v. 13), when they
praised God, which intimates that the prayers and praises of God's
spiritual priests are more pleasing to God than all burnt-offerings and
sacrifices.
When the solemnity was finished, the blessing pronounced, and the
congregation ready to be dismissed, in the close of the day, then God
testified his acceptance, which gave them such satisfaction as was well
worth waiting for.
I. The glory of the Lord appeared unto all the people, v. 23. What the
appearance of it was we are not told; no doubt it was such as carried
its own evidence along with it. The glory which filled the tabernacle
(Exod. xl. 34) now showed itself at the door of the tabernacle to those
who attended there, as a prince shows himself to the expecting crowd,
to gratify them. God hereby testified of their gifts, and showed them
that he was worthy for whom they should do all this. Note, Those that
diligently attend upon God in the way he has appointed shall have such
a sight of his glory as shall be abundantly to their satisfaction.
Those that dwell in God's house with an eye of faith may behold the
beauty of the Lord.
II. There came a fire out from before the Lord, and consumed the
sacrifice, v. 24. Here the learned bishop Patrick has a very probable
conjecture, that Moses and Aaron staid in the tabernacle till it was
time to offer the evening sacrifice, which Aaron did, but it is not
mentioned, because it was done of course, and it was this which the
fire that came out from the Lord consumed. Whether this fire came from
heaven, or out of the most holy place, or from that visible appearance
of the glory of God which all the people saw, it was a manifest token
of God's acceptance of their service, as, afterwards, of Solomon's
sacrifice, 2 Chron. vii. 1, and Elijah's, 1 Kings xviii. 38.
1. This fire did consume (or, as the word is, eat up) the present
sacrifice. And two ways this was a testimony of acceptance:--(1.) It
signified the turning away of God's wrath from them. God's wrath is a
consuming fire; this fire might justly have fastened upon the people,
and consumed them for their sins; but its fastening upon the sacrifice,
and consuming that, signified God's acceptance of that as an atonement
for the sinner. (2.) It signified God's entering into covenant and
communion with them: they ate their part of the sacrifice, and the fire
of the Lord ate up his part; and thus he did, as it were, sup with
them, and they with him, Rev. iii. 20.
2. This fire did, as it were, take possession of the altar. The fire
was thus kindled in God's house, which was to continue as long as the
house stood, as we read before, ch. vi. 13. This also was a figure of
good things to come. The Spirit descended upon the apostles in fire
(Acts ii. 3), so ratifying their commission, as this spoken of here did
the priests'. And the descent of this holy fire into our souls to
kindle in them pious and devout affections towards God, and such a holy
zeal as burns up the flesh and the lusts of it, is a certain token of
God's gracious acceptance of our persons and performances. That
redounds to God's glory which is the work of his own grace in us.
Hereby we know that we dwell in God, and God in us, because he hath
thus given us of his Spirit, 1 John iv. 13. Now henceforward, (1.) All
their sacrifices and incense must be offered with this fire. Note,
Nothing goes to God but what comes from him. We must have grace, that
holy fire, from the God of grace, else we cannot serve him acceptably,
Heb. xii. 28. (2.) The priests must keep it burning with a constant
supply of fuel, and the fuel must be wood, the cleanest of fuel. Thus
those to whom God has given grace must take heed of quenching the
Spirit.
III. We are here told how the people were affected with this discovery
of God's glory and grace; they received it, 1. With the highest joy:
They shouted; so stirring up themselves and one another to a holy
triumph, in the assurance now given them that they had God nigh unto
them, which is spoken of the grandeur of their nation, Deut. iv. 7. 2.
With the lowest reverence: They fell on their faces, humbly adoring the
majesty of that God who vouchsafed thus to manifest himself to them.
That is a sinful fear of God which drives us from him; a gracious fear
makes us bow before him. Very good impressions were made upon their
minds for the present, but they soon wore off, as those commonly do
which are made by that which is only sensible; while the influences of
faith are durable.
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L E V I T I C U S
CHAP. X.
The story of this chapter is as sad an interruption to the institutions
of the levitical law as that of the golden calf was to the account of
the erecting of the tabernacle. Here is, I. The sin and death of Nadab
and Abihu, the sons of Aaron, ver. 1, 2. II. The quieting of Aaron
under this sore affliction, ver. 3. III. Orders given and observed
about the funeral and mourning, ver. 4-7. IV. A command to the priests
not to drink wine when they went in to minister, ver. 8-11. V. The care
Moses took that they should go on with their work, notwithstanding the
agitation produced by this event, ver. 12, &c.
Death of Nadab and Abihu. (b. c. 1490.)
1 And Nadab and Abihu, the sons of Aaron, took either of them his
censer, and put fire therein, and put incense thereon, and offered
strange fire before the Lord, which he commanded them not. 2 And
there went out fire from the Lord, and devoured them, and they died
before the Lord.
Here is, I. The great sin that Nadab and Abihu were guilty of: and a
great sin we must call it, how little soever it appears in our eye,
because it is evident by the punishment of it that it was highly
provoking to the God of heaven, whose judgment, we are sure, is
according to truth. But what was their sin? All the account here given
of it is that they offered strange fire before the Lord, which he
commanded them not (v. 1), and the same Num. iii. 4. 1. It does not
appear the they had any orders to burn incense at all at this time. It
is true their consecration was completed the day before, and it was
part of their work, as priests, to serve at the altar of incense; but,
it should seem, the whole service of this solemn day of inauguration
was to be performed by Aaron himself, for he slew the sacrifices (ch.
ix. 8, 15, 18), and his sons were only to attend him (v. 9, 12, 18);
therefore Moses and Aaron only went into the tabernacle, v. 23. But
Nadab and Abihu were so proud of the honour they were newly advanced
to, and so ambitious of doing the highest and most honourable part of
their work immediately, that though the service of this day was
extraordinary, and done by particular direction from Moses, yet without
receiving orders, or so much as asking leave from him, they took their
censers, and they would enter into the tabernacle, at the door of which
they thought they had attended long enough, and would burn incense. And
then their offering strange fire is the same with offering strange
incense, which is expressly forbidden, Exod. xxx. 9. Moses, we may
suppose, had the custody of the incense which was prepared for this
purpose (Exod. xxxix. 38), and they, doing this without his leave, had
none of the incense which should have been offered, but common incense,
so that the smoke of their incense came from a strange fire. God had
indeed required the priests to burn incense, but, at this time, it was
what he commanded them not; and so their crime was like that of Uzziah
the king, 2 Chron. xxvi. 16. The priests were to burn incense only when
it was their lot (Luke i. 9), and, at this time, it was not theirs. 2.
Presuming thus to burn incense of their own without order, no marvel
that they made a further blunder, and instead of taking of the fire
from the altar, which was newly kindled from before the Lord and which
henceforward must be used in offering both sacrifice and incense (Rev.
viii. 5), they took common fire, probably from that with which the
flesh of the peace-offerings was boiled, and this they made use of in
burning incense; not being holy fire, it is called strange fire; and,
though not expressly forbidden, it was crime enough that God commanded
it not. For (as bishop Hall well observes here) "It is a dangerous
thing, in the service of God, to decline from his own institutions; we
have to do with a God who is wise to prescribe his own worship, just to
require what he has prescribed, and powerful to revenge what he has not
prescribed." 3. Incense was always to be burned by only one priest at a
time, but here they would both go in together to do it. 4. They did it
rashly, and with precipitation. They snatched their censers, so some
read it, in a light careless way, without due reverence and
seriousness: when all the people fell upon their faces, before the
glory of the Lord, they thought the dignity of their office was such as
to exempt them from such abasements. The familiarity they were admitted
to bred a contempt of the divine Majesty; and now that they were
priests they thought they might do what they pleased. 5. There is
reason to suspect that they were drunk when they did it, because of the
law which was given upon this occasion, v. 8. They had been feasting
upon the peace-offerings, and the drink-offerings that attended them,
and so their heads were light, or, at least, their hearts were merry
with wine; they drank and forgot the law (Prov. xxxi. 5) and were
guilty of this fatal miscarriage. 6. No doubt it was done
presumptuously; for, if it had been done through ignorance, they would
have been allowed the benefit of the law lately made, even for the
priests, that they should bring a sin-offering, ch. iv. 2, 3. But the
soul that doth aught presumptuously, and in contempt of God's majesty,
authority, and justice, that soul shall be cut of, Num. xv. 30.
II. The dreadful punishment of this sin: There went out fire from the
Lord, and devoured them, v. 2. This fire which consumed the sacrifices
came the same way with that which had consumed the sacrifices (ch. ix.
24), which showed what justice would have done to all the guilty people
if infinite mercy had not found and accepted a ransom; and, if that
fire struck such an awe upon the people, much more would this.
1. Observe the severity of their punishment. (1.) They died. Might it
not have sufficed if they had been only struck with a leprosy, as
Uzziah, or struck dumb, as Zechariah, and both by the altar of incense?
No; they were both struck dead. The wages of this sin was death. (2.)
They died suddenly, in the very act of their sin, and had not time so
much as to cry, "Lord, have mercy upon us!" Though God is
long-suffering to us-ward, yet sometimes he makes quick work with
sinners; sentence is executed speedily: presumptuous sinners bring upon
themselves a swift destruction, and are justly denied even space to
repent. (3.) They died before the Lord; that is, before the veil that
covered the mercy-seat; for even mercy itself will not suffer its own
glory to be affronted. Those that sinned before the Lord died before
him. Damned sinners are said to be tormented in the presence of the
Lamb, intimating that he does not interpose on their behalf, Rev. xiv.
10. (4.) They died by fire, as by fire they sinned. They slighted the
fire that came from before the Lord to consume the sacrifices, and
thought other fire would do every jot as well; and now God justly made
them feel the power of that fire which they did not reverence. Thus
those that hate to be refined by the fire of divine grace will
undoubtedly be ruined by the fire of divine wrath. The fire did not
burn them to ashes, as it had done the sacrifices, nor so much as singe
their coats (v. 5), but, like lightning, struck them dead in an
instant; by these different effects of the same fire God would show
that it was no common fire, but kindled by the breath of the Almighty,
Isa. xxx. 23. (5.) It is twice taken notice of in scripture that they
died childless, Num. iii. 4, and 1 Chron. xxiv. 2. By their presumption
they had reproached God's name, and God justly blotted out their names,
and laid that honour in the dust which they were proud of.
2. But why did the Lord deal thus severely with them? Were they not the
sons of Aaron, the saint of the Lord, nephews to Moses, the great
favourite of heaven? Was not the holy anointing oil sprinkled upon
them, as men whom God had set apart for himself? Had they not
diligently attended during the seven days of their consecration, and
kept the charge of the Lord, and might not that atone for this
rashness? Would it not excuse them that they were young men, as yet
unexperienced in these services, that it was the first offence, and
done in a transport of joy for their elevation? And besides, never
could men be worse spared: a great deal of work was now lately cut out
for the priests to do, and the priesthood was confined to Aaron and his
seed; he has but four sons; if two of them die, there will not be hands
enough to do the service of the tabernacle; if they die childless, the
house of Aaron will become weak and little, and the priesthood will be
in danger of being lost for want of heirs. But none of all these
considerations shall serve either to excuse the offence or bring off
the offenders. For, (1.) The sin was greatly aggravated. It was a
manifest contempt of Moses, and the divine law that was given by Moses.
Hitherto it had been expressly observed concerning every thing that was
done that they did it as the Lord commanded Moses, in opposition to
which it is here said they did that which the Lord commanded them not,
but they did it of their own heads. God was now teaching his people
obedience, and to do every thing by rule, as becomes servants; for
priests therefore to break rules and disobey was such a provocation as
must by no means go unpunished. Their character made their sin more
exceedingly sinful. For the sons of Aaron, his eldest sons, whom God
had chosen to be immediate attendants upon him, for them to be guilty
of such a piece of presumption, it cannot be suffered. There was in
their sin a contempt of God's glory, which had now newly appeared in
fire, as if that fire were needless, they had as good of their own
before. (2.) Their punishment was a piece of necessary justice, now at
the first settling of the ceremonial institutions. It is often
threatened in the law that such and such offenders should be cut off
from the people; and here God explained the threatening with a witness.
Now that the laws concerning sacrifices were newly made, lest any
should be tempted to think lightly of them because they descended to
many circumstances which seemed very minute, these that were the first
transgressors were thus punished, for warning to others, and to show
how jealous God is in the matters of his worship. Thus he magnified the
law and made it honourable; and let his priests know that the caution
which so often occurs in the laws concerning them, that they must do so
that they die not, was not a mere bugbear, but fair warning of their
danger, if they did the work of the Lord negligently. And no doubt this
exemplary piece of justice at first prevented many irregularities
afterwards. Thus Ananias and Sapphira were punished, when they presumed
to lie to the Holy Ghost, that newly-descended fire. (3.) As the
people's falling into idolatry, presently after the moral law was
given, shows the weakness of the law and its insufficiency to take away
sin, so the sin and punishment of these priests show the imperfection
of that priesthood from the very beginning, and its inability to
shelter any from the fire of God's wrath otherwise than as it was
typical of Christ's priesthood, in the execution of which there never
was, nor can be, any irregularity, or false step taken.
Mourning for Nadab and Abihu. (b. c. 1490.)
3 Then Moses said unto Aaron, This is it that the Lord spake, saying, I
will be sanctified in them that come nigh me, and before all the people
I will be glorified. And Aaron held his peace. 4 And Moses called
Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said
unto them, Come near, carry your brethren from before the sanctuary out
of the camp. 5 So they went near, and carried them in their coats out
of the camp; as Moses had said. 6 And Moses said unto Aaron, and unto
Eleazar and unto Ithamar, his sons, Uncover not your heads, neither
rend your clothes; lest ye die, and lest wrath come upon all the
people: but let your brethren, the whole house of Israel, bewail the
burning which the Lord hath kindled. 7 And ye shall not go out from
the door of the tabernacle of the congregation, lest ye die: for the
anointing oil of the Lord is upon you. And they did according to the
word of Moses.
We may well think that when Nadab and Abihu were struck with death all
about them were struck with horror, and every face, as well as theirs,
gathered blackness. Great consternation, no doubt, seized them, and
they were all full of confusion; but, whatever the rest were, Moses was
composed, and knew what he said and did, not being displeased, as David
was in a like case, 2 Sam. vi. 8. But though it touched him in a very
tender part, and was a dreadful damp to one of the greatest joys he
ever knew, yet he kept possession of his own soul, and took care to
keep good order and a due decorum in the sanctuary.
I. He endeavours to pacify Aaron, and to keep him in a good frame under
this sad dispensation, v. 3. Moses was a brother that was born for
adversity, and has taught us, by his example, with seasonable counsels
and comforts to support the weak, and strengthen the feeble-minded.
Observe here,
1. What it was that Moses suggested to his poor brother upon this
occasion: This is it that the Lord spoke. Note, The most quieting
considerations under affliction are those that are fetched from the
word of God. So and so the Lord hath said, and it is not for us to
gainsay it. Note, also, In all God's providences it is good to observe
the fulfilling of scripture, and to compare God's word and his works
together, which if we do we shall find an admirable harmony and
agreement between them, and that they mutually explain and illustrate
each other. But, (1.) Where did God speak this? We do not find the very
words; but to this purport he had said (Exod. xix. 22), Let the priests
who come near to the Lord sanctify themselves, lest the Lord break
forth upon them. Indeed the whole scope and tenour of his law spoke
this, that being a holy God, and a sovereign Lord, he must always be
worshipped with holiness and reverence, and exactly according to his
own appointment; and, if any jest with him, it is at their peril. Much
had been said to this purport, as Exod. xxix. 43, 44; xxxiv. 14; ch.
viii. 35. (2.) What was it that God spoke? It was this (the Lord by his
grace speak it to all our hearts!) I will be sanctified in those that
come nigh me, whoever they are, and before all the people I will be
glorified. Note, First, Whenever we worship God, we come nigh unto him,
as spiritual priests. This consideration ought to make us very reverent
and serious in all acts of devotion, that in them we approach to God,
and present ourselves before him. Secondly, It concerns us all, when we
come nigh to God, to sanctify him, that is, to give him the praise of
his holiness, to perform every religious exercise as those who believe
that the God with whom we have to do is a holy God, a God of spotless
purity and transcendent perfection, Isa. viii. 13. Thirdly, When we
sanctify God we glorify him, for his holiness is his glory; and, when
we sanctify him in our solemn assemblies, we glorify him before all the
people, confessing our own belief of his glory and desiring that others
also may be affected with it. Fourthly, If God be not sanctified and
glorified by us, he will be sanctified and glorified upon us. He will
take vengeance on those that profane his sacred name by trifling with
him. If his rent be not paid, it shall be distrained for. (3.) But what
was this to the present case? What was there in this to quiet Aaron?
Two things:--[1.] This must silence him, that his sons deserved their
death; for they were thus cut off from their people because they did
not sanctify and glorify God. The acts of necessary justice, how hard
soever they may seem to bear upon the persons concerned, are not to be
complained of, but submitted to. [2.] This must satisfy him, that the
death of his sons redounded to the honour of God, and his impartial
justice would for it be adored throughout all ages.
2. What good effects this had upon him: Aaron held his peace, that is,
he patiently submitted to the holy will of God in this sad providence,
was dumb, and opened not his mouth, because God did it. Something he
was ready to say by way of complaint (as losers think they may have
leave to speak), but he wisely suppressed it, laid his hand upon his
mouth, and said nothing, for fear lest he should offend with his
tongue, now that his heart was hot within him. Note, (1.) When God
corrects us or ours for sin, it is our duty to be silent under the
correction, not to quarrel with God, arraign his justice, or charge him
with folly, but to acquiesce in all that God does; not only bearing,
but accepting, the punishment of iniquity, and saying, as Eli, in a
case not much unlike this, It is the Lord, let him do what seemeth him
good, 1 Sam. iii. 18. If our children have sinned against God (as
Bildad puts the case, Job viii. 4), and he have cast them away for
their transgression, though it must needs be grievous to think that the
children of our love should be the children of God's wrath, yet we must
awfully adore the divine justice, and make no exceptions against its
processes. (2.) The most effectual arguments to quiet a gracious spirit
under afflictions are those that are fetched from God's glory; this
silenced Aaron. It is true he is a loser in his comforts by this severe
execution, but Moses has shown him that God is a gainer in his glory,
and therefore he has not a word to say against it: if God be
sanctified, Aaron is satisfied. Far be it from him that he should
honour his sons more than God, or wish that God's name, or house, or
law, should be exposed to reproach or contempt for the preserving of
the reputation of his family. No; now, as well as in the matter of the
golden calf, Levi does not acknowledge his brethren, nor know his own
children; and therefore they shall teach Jacob thy judgments, and
Israel thy law, Deut. xxxiii. 9, 10. Ministers and their families are
sometimes exercised with sore trials that they may be examples to the
believers of patience and resignation to God, and they may comfort
others with that with which they themselves have been comforted.
II. Moses gives orders about the dead bodies. It was not fit that they
should be left to lie where they fell; yet their own father and
brethren, the amazed spectators of this dismal tragedy, durst not offer
to lift them up, no, not to see whether there was any life left in
them; they must neither be diverted from nor unfitted for the great
work that was now upon their hands. Let the dead bury their dead, but
they must go on with their service; that is, "Rather let the dead be
unburied, if there be nobody else to do it, than that work for God
should be left undone by those whom he has called to it." But Moses
takes care of this matter, that though they died by the hand of justice
in the act of sin, yet they should be decently buried, and they were
so, v. 4, 5. 1. Some of their nearest relations were employed in it,
who were cousins-german to their father, and are here named, who would
perform this office with tenderness and respect. They were Levites
only, and might not have come into the sanctuary, no, not upon such an
occasion as this, if they had not had a special command for it. 2. They
carried them out of the camp to be burned, so far were they from
burying them in the place of worship, or the court of it, according to
our modern usage, though they died there, that they did not bury them,
nor any of their dead, within the lines of their camp; as afterwards
their burying places were out of their cities. The tabernacle was
pitched in the midst of the camp, so that they could not carry these
dead priests to their graves without carrying them through one of the
squadrons of the camp; and doubtless it was a very awful affecting
sight to the people. The names of Nadab and Abihu had become very great
and honourable among them; none more talked of, nor more expected to
appear abroad after the days of their consecration, to receive the
honours and caresses of the crowd, whose manner it is to adore the
rising sun; and next to Moses and Aaron, who were old and going off,
Nadab and Abihu (who had been in the mount with God, Exod. xxiv. 1)
were looked upon as the great favourites of heaven, and the hopes of
their people; and now on a sudden, when the tidings of the event had
scarcely reached their ears, to see them both carried out dead, with
the visible marks of divine vengeance upon them, as sacrifices to the
justice of God, they could not choose but cry out, Who is able to stand
before this holy Lord God? 1 Sam. vi. 20. 3. They carried them out (and
probably buried them) in their coats, and the garments of their
priesthood, which they had lately put on, and perhaps were too proud
of. Thus the impartiality of God's justice was proclaimed, and all the
people were made to know that even the priests' garments would not
protect an offender from the wrath of God. And it was easy to argue,
"If they escape not when they transgress, can we expect to go
unpunished?" And the priests' clothes being so soon made grave-clothes
might intimate both that the law worketh death, and that in the process
of time that priesthood itself should be abolished and buried in the
grave of the Lord Jesus.
III. He gives directions about the mourning.
1. That the priests must not mourn. Aaron and his two surviving sons,
though sad in spirit, must not use any outward expressions of sorrow
upon this sad occasion, nor so much as follow the corpse one step from
the door of the tabernacle, v. 7. It was afterwards forbidden to the
high priest to use the ceremonies of mourning for the death of any
friend whatsoever, though it were a father or mother (ch. xxi. 11); yet
it was allowed at the same time to the inferior priests to mourn for
their near relations, v. 2, 3. But here it was forbidden both to Aaron
and his sons, because, (1.) They were now actually waiting, doing a
great work, which must by no means cease (Neh. vi. 3); and it was very
much for the honour of God that their attendance on him should take
place of their respects to their nearest relations, and that all
services should give way to those of their ministry. By this they must
make it to appear that they had a greater value and affection for their
God and their work than for the best friend they had in the world; as
Christ did, Matt. xii. 47, 48. And we are hereby taught, when we are
serving God in holy duties, to keep out minds, as much as may be,
intent and engaged, and not to suffer them to be diverted by any
worldly thoughts, or cares, or passions. Let us always attend upon the
Lord without distraction. (2.) Their brethren were cut off for their
transgression by the immediate hand of God, and therefore they must not
mourn for them lest they should seem to countenance the sin, or impeach
the justice of God in the punishment. Instead of lamenting their own
loss, they must be wholly taken up in applauding the sentence, and
subscribing to the equity of it. Note, The public concerns of God's
glory ought to lie nearer our hearts than any private affections of our
own. Observe, How Moses frightens them into this submission, and holds
the rod over them to still their crying (v. 6): "Lest you die likewise,
and lest wrath come upon all the people, who may be in danger of
suffering for your irreverence, and disobedience, and ungoverned
passions;" and again (v. 7), lest you die. See here what use we are to
make of the judgments of God upon others; we must double our guard over
ourselves, lest we likewise perish. The death, especially the sudden
death, of others, instead of moving our passion, should compose us into
a holy reverence of God, a cautious separation from all sin, and a
serious expectation of our own death. The reason given them is because
the anointing oil of your God is upon you, the honour of which must be
carefully preserved by your doing the duty of your office with
cheerfulness. Note, Those that through grace have received the
anointing ought not to disturb themselves with the sorrow of the world,
which worketh death. It was very hard, no doubt, for Aaron and his sons
to restrain themselves upon such an extraordinary occasion from
inordinate grief, but reason and grace mastered the passion, and they
bore the affliction with an obedient patience: They did according to
the word of Moses, because they knew it to be the word of God. Happy
those who thus are themselves under God's government, and have their
passions under their own government.
2. The people must mourn: Let the whole house of Israel bewail the
burning which the Lord has kindled. The congregation must lament, not
only the loss of their priests, but especially the displeasure of God
which appeared in it. They must bewail the burning that was kindled,
that it might not burn further. Aaron and his sons were in danger of
being too much affected with the providence, and therefore they are
forbidden to mourn: the house of Israel were in danger of being too
little affected with it, and therefore they are commanded to lament.
Thus nature must always be governed by grace, according as it needs to
be either constrained or restrained.
Cautions for the Priests. (b. c. 1490.)
8 And the Lord spake unto Aaron, saying, 9 Do not drink wine nor
strong drink, thou, nor thy sons with thee, when ye go into the
tabernacle of the congregation, lest ye die: it shall be a statute for
ever throughout your generations: 10 And that ye may put difference
between holy and unholy, and between unclean and clean; 11 And that
ye may teach the children of Israel all the statutes which the Lord
hath spoken unto them by the hand of Moses.
Aaron having been very observant of what God said to him by Moses, now
God does him the honour to speak to him immediately (v. 8): The Lord
spoke unto Aaron, and the rather because what was now to be said Aaron
might perhaps have taken amiss from Moses, as if he had suspected him
to have been a gluttonous man and a wine-bibber, so apt are we to
resent cautions as accusations; therefore God saith it himself to him,
Do not drink wine, nor strong drink, when you go into the tabernacle,
and this at their peril, lest you die, v. 9. Probably they had seen the
ill effect of it in Nadab and Abihu, and therefore must take warning by
them. Observe here, 1. The prohibition itself: Do not drink wine nor
strong drink. At other times they were allowed it (it was not expected
that every priest should be a Nazarite), but during the time of their
ministration they were forbidden it. This was one of the laws in
Ezekiel's temple (Ezek. xliv. 21), and so it is required of gospel
ministers that they be not given to wine, 1 Tim. iii. 3. Note,
Drunkenness is bad in any, but it is especially scandalous and
pernicious in ministers, who of all men ought to have the clearest
heads and the cleanest hearts. 2. The penalty annexed to the
prohibition: Lest you die; lest you die when you are in drink, and so
that day come upon you unawares, Luke xxi. 34. Or, "Lest you do that
which will make you liable to be cut off by the hand of God." The
danger of death we are continually in should engage us to be sober, 1
Pet. iv. 7. It is a pity that it should ever be used for the support of
licentiousness, as it is by those who argue, Let us eat and drink, for
to-morrow we die. 3. The reasons assigned for this prohibition. They
must needs to be sober, else they could not duly discharge their
office; they will be in danger of erring through wine, Isa. xxviii. 7.
They must be sure to keep sober, (1.) That they might themselves be
able to distinguish, in their ministrations, between that which was
sacred and that which was common, and might never confound them, v. 10.
It concerns the Lord's ministers to put a difference between holy and
unholy, both things and persons, that they may separate between the
precious and the vile, Jer. xv. 19. (2.) That they might be able to
teach the people (v. 11), for that was a part of the priests' work
(Deut. xxxiii. 10); and those that are addicted to drunkenness are very
unfit to teach people God's statutes, both because those that live
after the flesh can have no experimental acquaintance with the things
of the Spirit, and because such teachers pull down with one hand what
they build up with the other.
Moses Angry with Eleazar and Ithamar. (b. c. 1490.)
12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his
sons that were left, Take the meat offering that remaineth of the
offerings of the Lord made by fire, and eat it without leaven beside
the altar: for it is most holy: 13 And ye shall eat it in the holy
place, because it is thy due, and thy sons' due, of the sacrifices of
the Lord made by fire: for so I am commanded. 14 And the wave breast
and heave shoulder shall ye eat in a clean place; thou, and thy sons,
and thy daughters with thee: for they be thy due, and thy sons' due,
which are given out of the sacrifices of peace offerings of the
children of Israel. 15 The heave shoulder and the wave breast shall
they bring with the offerings made by fire of the fat, to wave it for a
wave offering before the Lord; and it shall be thine, and thy sons'
with thee, by a statute for ever; as the Lord hath commanded. 16 And
Moses diligently sought the goat of the sin offering, and, behold, it
was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron
which were left alive, saying, 17 Wherefore have ye not eaten the sin
offering in the holy place, seeing it is most holy, and God hath given
it you to bear the iniquity of the congregation, to make atonement for
them before the Lord? 18 Behold, the blood of it was not brought in
within the holy place: ye should indeed have eaten it in the holy
place, as I commanded. 19 And Aaron said unto Moses, Behold, this day
have they offered their sin offering and their burnt offering before
the Lord; and such things have befallen me: and if I had eaten the sin
offering to day, should it have been accepted in the sight of the Lord?
20 And when Moses heard that, he was content.
Moses is here directing Aaron to go on with his service after this
interruption. Afflictions should rather quicken us to our duty than
take us off from it. Observe (v. 12), He spoke unto Aaron and to his
sons that were left. The notice taken of their survivorship intimates,
1. That Aaron should take comfort under the loss of two of his sons,
from this consideration, that God had graciously spared him the other
two, and that he had reason to be thankful for the remnant that was
left, and all his sons were not dead, and, in token of his thankfulness
to God, to go on cheerfully in his work. 2. That God's sparing them
should be an engagement upon them to proceed in his service, and not to
fly off from it. Here were four priests consecrated together, two were
taken away, and two left; therefore the two that were left should
endeavour to fill up the places of those that were gone, by double care
and diligence in the services of the priesthood. Now,
I. Moses repeats the directions he had formerly given them about eating
their share of the sacrifices, v. 12-14, 15. The priests must learn not
only to put a difference between the holy and the unholy, as they had
been taught (v. 10), but also to distinguish between that which was
most holy and that which was only holy of the things that were to eat.
That part of the meat-offering which remained to the priest was most
holy, and therefore must be eaten in the courts of the tabernacle, and
by Aaron sons only (v. 12, 13); but the breast and shoulder of the
peace-offerings might be eaten in any decent place out of the courts of
the tabernacle, and by the daughters of their families. The
meat-offerings, being annexed to the burnt-offerings, were intended
only and wholly for the glory of God; but the peace-offerings were
ordained for the furtherance of men's joy and comfort; the former
therefore were the more sacred, and to be had more in veneration. This
distinction the priests must carefully observe, and take heed of making
any blunders. Moses does not pretend to give any reasons for this
difference, but refers to his instructions: For so am I commanded, v.
13. This was reason enough; he had received of the Lord all that he
delivered unto them, 1 Cor. xi. 23.
II. He enquires concerning one deviation from the appointment, which it
seems had happened upon this occasion, which was this:--There was a
goat to be sacrificed as a sin-offering or the people, ch. ix. 15. Now
the law of the sin-offerings was that if the blood of them was brought
into the holy place, as that of the sin-offerings for the priest was,
then the flesh was to be burnt without the camp; otherwise it was to be
eaten by the priest in the holy place, ch. vi. 30. The meaning of this
is here explained (v. 17), that the priests did hereby bear the
iniquity of the congregation, that is, they were types of him who was
to be made sin for us, and on whom God would lay the iniquity of us
all. Now the blood of this goat was not brought into the holy place,
and yet, it seems, it was burnt without the camp. Now observe here, 1.
The gentle reproof Moses gives to Aaron and his sons for this
irregularity. Here again Aaron sons are said to be those that were left
alive (v. 16), who therefore ought to have taken warning; and Moses was
angry with them. Though he was the meekest man in the world, it seems
he could be angry; and when he thought God was disobeyed and
dishonoured, and the priesthood endangered, he would be angry. Yet
observe how very mildly he deals with Aaron and his sons, considering
their present affliction. He only tells them they should indeed have
eaten it in the holy place, but is willing to hear what they have to
say for themselves, being loth to speak to the grief of those whom God
had wounded.
2. The plausible excuse which Aaron makes for this mistake. Moses
charged the fault upon Eleazar and Ithamar (v. 16), but it is probable
that what they did was by Aaron direction, and therefore he apologized
for it. He might have pleaded that this was a sin-offering for the
congregation, and if it had been a bullock it must have been wholly
burnt (ch. iv. 21), and therefore why not now that it was a goat? But
it seems it was otherwise ordered at this time, and therefore he makes
his affliction his excuse, v. 19. Observe, (1.) How he speaks of
affliction: Such things have befallen me, such sad things, which could
not but go near his heart, and make it very happy. He was a high priest
taken from among men, and could not put off natural affection when he
put on the holy garments. He held his peace (v. 3), yet his sorrow was
stirred, as David's, Ps. xxxix. 2. Note, There may be a deep sense of
affliction even where there is a sincere resignation to the will of God
in the affliction. "Such things as never befel me before, and as I
little expected now. My spirits cannot but sink, when I see my family
sinking; I must needs be heavy, when God is angry:" thus it is easy to
say a great deal to aggravate an affliction, but it is better to say
little. (2.) How he makes this an excuse for his varying from the
appointment about the sin-offering. He could not have eaten it but in
his mourning, and with a sorrowful spirit; and would this have been
accepted? He does not plead that his heart was so full of grief that he
had no appetite for it, but that he feared it would not be accepted.
Note, [1.] Acceptance with God is the great thing we should desire and
aim at in all our religious services, particularly in the Lord's
supper, which is our eating of the sin-offering. [2.] The sorrow of the
world is a very great hindrance to our acceptable performance of holy
duties, both as it is discomposing to ourselves, takes off our
chariot-wheels and makes us drive heavily (1 Sam. i. 7, 8), and as it
is displeasing to God, whose will it is that we should serve him
cheerfully, Deut. xii. 7. Mourner's bread was polluted, Hos. ix. 4. See
Mal. iii. 14.
3. The acquiescence of Moses in this excuse: He was content, v. 20.
Perhaps he thought it justified what they had done. God had provided
that what could not be eaten might be burnt. Our unfitness for duty,
when it is natural and not sinful, will have great allowances made for
it; and God will have mercy and not sacrifice. At least he thought it
did very much extenuate the fault; the spirit indeed was willing, but
the flesh was weak. God by Moses showed that he considered his frame.
It appeared that Aaron sincerely aimed at God's acceptance; and those
that do so with an upright heart shall find he is not extreme to mark
what they do amiss. Nor must we be severe in our animadversions upon
every mistake, considering ourselves, lest we also be tempted.
__________________________________________________________________
L E V I T I C U S
CHAP. XI.
The ceremonial law is described by the apostle (Heb. ix. 9, 10) to
consist, not only "in gifts and sacrifices," which hitherto have been
treated of in this book, but "in meats, and drinks, and divers
washings" from ceremonial uncleanness, the laws concerning which begin
with this chapter, which puts a difference between some sorts of
flesh-meat and others, allowing some to be eaten as clean and
forbidding others as unclean. "There is one kind of flesh of men."
Nature startles at the thought of eating this, and none do it but such
as have arrived at the highest degree of barbarity, and become but one
remove from brutes; therefore there needed no law against it. But there
is "another kind of flesh of beasts," concerning which the law directs
here (ver. 1-8), "another of fishes" (ver. 9-12), "another of birds"
(ver. 13-19), and "another of creeping things," which are distinguished
into two sorts, flying creeping things (ver. 20-28) and creeping things
upon the earth, ver. 29-43. And the law concludes with the general rule
of holiness, and reasons for it, ver. 44, &c.
Distinction of Meats. (b. c. 1490.)
1 And the Lord spake unto Moses and to Aaron, saying unto them, 2
Speak unto the children of Israel, saying, These are the beasts which
ye shall eat among all the beasts that are on the earth. 3 Whatsoever
parteth the hoof, and is clovenfooted, and cheweth the cud, among the
beasts, that shall ye eat. 4 Nevertheless these shall ye not eat of
them that chew the cud, or of them that divide the hoof: as the camel,
because he cheweth the cud, but divideth not the hoof; he is unclean
unto you. 5 And the coney, because he cheweth the cud, but divideth
not the hoof; he is unclean unto you. 6 And the hare, because he
cheweth the cud, but divideth not the hoof; he is unclean unto you. 7
And the swine, though he divide the hoof, and be clovenfooted, yet he
cheweth not the cud; he is unclean to you. 8 Of their flesh shall ye
not eat, and their carcase shall ye not touch; they are unclean to you.
Now that Aaron was consecrated a high priest over the house of God, God
spoke to him with Moses, and appointed them both as joint-commissioners
to deliver his will to the people. He spoke both to Moses and to Aaron
about this matter; for it was particularly required of the priests that
they should put a difference between clean and unclean, and teach the
people to do so. After the flood, when God entered into covenant with
Noah and his sons, he allowed them to eat flesh (Gen. ix. 13), whereas
before they were confined to the productions of the earth. But the
liberty allowed to the sons of Noah is here limited to the sons of
Israel. They might eat flesh, but not all kinds of flesh; some they
must look upon as unclean and forbidden to them, others as clean and
allowed them. The law in this matter is both very particular and very
strict. But what reason can be given for this law? Why may not God's
people have as free a use of all the creatures as other people? 1. It
is reason enough that God would have it so: his will, as it is law
sufficient, so it is reason sufficient; for his will is his wisdom. He
saw good thus to try and exercise the obedience of his people, not only
in the solemnities of his altar, but in matters of daily occurrence at
their own table, that they might remember they were under authority.
Thus God had tried the obedience of man in innocency, by forbidding him
to eat of one particular tree. 2. Most of the meats forbidden as
unclean are such as were really unwholesome, and not fit to be eaten;
and those of them that we think wholesome enough, and use accordingly,
as the rabbit, the hare, and the swine, perhaps in those countries, and
to their bodies, might be hurtful. And then God in this law did by them
but as a wise and loving father does by his children, whom he restrains
from eating that which he knows will make them sick. Note, The Lord is
for the body, and it is not only folly, but sin against God, to
prejudice our health for the pleasing of our appetite. 3. God would
thus teach his people to distinguish themselves from other people, not
only in their religious worship, but in the common actions of life.
Thus he would show them that they must not be numbered among the
nations. It should seem there had been, before this, some difference
between the Hebrews and other nations in their food, kept up by
tradition; for the Egyptians and they would not eat together, Gen.
xliii. 32. And even before the flood there was a distinction of beasts
into clean and not clean (Gen. vii. 2), which distinction was quite
lost, with many other instances of religion, among the Gentiles. But by
this law it is reduced to a certainty, and ordered to be kept up among
the Jews, that thus, by having a diet peculiar to themselves, they
might be kept from familiar conversation with their idolatrous
neighbours, and might typify God's spiritual Israel, who not in these
little things, but in the temper of their spirits, and the course of
their lives, should be governed by a sober singularity, and not be
conformed to this world. The learned observe further, That most of the
creatures which by this law were to be abominated as unclean were such
as were had in high veneration among the heathen, not so much for food
as for divination and sacrifice to their gods; and therefore those are
here mentioned as unclean, and an abomination, which yet they would not
be in any temptation to eat, that they might keep up a religious
loathing of that for which the Gentiles had a superstitious value. The
swine, with the later Gentiles, was sacred to Venus, the owl to
Minerva, the eagle to Jupiter, the dog to Hecate, &c., and all these
are here made unclean. As to the beasts, there is a general rule laid
down, that those which both part the hoof and chew the cud were clean,
and those only: these are particularly mentioned in the repetition of
this law (Deut. xiv. 4, 5), where it appears that the Israelites had
variety enough allowed them, and needed not to complain of the
confinement they were under. Those beasts that did not both chew the
cud and divide the hoof were unclean, by which rule the flesh of swine,
and of hares, and of rabbits, was prohibited to them, though commonly
used among us. Therefore, particularly at the eating of any of these,
we should give thanks for the liberty granted us in this matter by the
gospel, which teaches us that every creature of God is good, and we are
to call nothing common or unclean. Some observe a significancy in the
rule here laid down for them to distinguish by, or at least think it
may be alluded to. Meditation, and other acts of devotion done by the
hidden man of the heart, may be signified by the chewing of the cud,
digesting our spiritual food; justice and charity towards men, and the
acts of a good conversation, may be signified by the dividing of the
hoof. Now either of these without the other will not serve to recommend
us to God, but both must go together, good affections in the heart and
good works in the life: if either be wanting, we are not clean, surely
we are not clean. Of all the creatures here forbidden as unclean, none
has been more dreaded and detested by the pious Jews than swine's
flesh. Many were put to death by Antiochus because they would not eat
it. This, probably, they were most in danger of being tempted to, and
therefore possessed themselves and their children with a particular
antipathy to it, calling it not by its proper name, but a strange
thing. It should seem the Gentiles used it superstitiously (Isa. lxv.
4), they eat swine's flesh; and therefore God forbids all use of it to
his people, lest they should learn of their neighbours to make that ill
use of it. Some suggest that the prohibition of these beasts as unclean
was intended to be a caution to the people against the bad qualities of
these creatures. We must not be filthy nor wallow in the mire as swine,
nor be timorous and faint-hearted as hares, nor dwell in the earth as
rabbits; let not man that is in honour make himself like these beasts
that perish. The law forbade, not only the eating of them, but the very
touching of them; for those that would be kept from any sin must be
careful to avoid all temptations to it, and every thing that looks
towards it or leads to it.
9 These shall ye eat of all that are in the waters: whatsoever hath
fins and scales in the waters, in the seas, and in the rivers, them
shall ye eat. 10 And all that have not fins and scales in the seas,
and in the rivers, of all that move in the waters, and of any living
thing which is in the waters, they shall be an abomination unto you:
11 They shall be even an abomination unto you; ye shall not eat of
their flesh, but ye shall have their carcases in abomination. 12
Whatsoever hath no fins nor scales in the waters, that shall be an
abomination unto you. 13 And these are they which ye shall have in
abomination among the fowls; they shall not be eaten, they are an
abomination: the eagle, and the ossifrage, and the ospray, 14 And the
vulture, and the kite after his kind; 15 Every raven after his kind;
16 And the owl, and the night hawk, and the cuckow, and the hawk
after his kind, 17 And the little owl, and the cormorant, and the
great owl, 18 And the swan, and the pelican, and the gier eagle, 19
And the stork, the heron after her kind, and the lapwing, and the bat.
Here is, 1. A general rule concerning fishes, which were clean and
which not. All that had fins and scales they might eat, and only those
odd sorts of water-animals that have not were forbidden, v. 9, 10. The
ancients accounted fish the most delicate food (so far were they from
allowing it on fasting-days, or making it an instance of mortification
to eat fish); therefore God did not lay much restraint upon his people
in them; for he is a Master that allows his servants not only for
necessity but for delight. Concerning the prohibited fish it is said,
They shall be an abomination to you (v. 10-12), that is, "You shall
count them unclean, and not only not eat of them, but keep at a
distance from them." Note, Whatever is unclean should be to us an
abomination; touch not the unclean thing. But observe, It was to be an
abomination only to Jews; the neighbouring nations were under none of
these obligations, nor are these things to be an abomination to us
Christians. The Jews were honoured with peculiar privileges, and
therefore, lest they should be proud of those, Transeunt cum
onere--They were likewise laid under peculiar restraints. Thus God's
spiritual Israel, as they are dignified above others by the
gospel-covenant of adoption and friendship, so they must be mortified
more than others by the gospel-commands of self-denial and bearing the
cross. 2. Concerning fowls here is no general rule given, but a
particular enumeration of those fowls that they must abstain from as
unclean, which implies an allowance of all others. The critics here
have their hands full to find out what is the true signification of the
Hebrew words here used, some of which still remain uncertain, some
sorts of fowls being peculiar to some countries. Were the law in force
now, we should be concerned to know with certainty what are prohibited
by it; and perhaps if we did, and were better acquainted with the
nature of the fowls here mentioned, we should admire the knowledge of
Adam, in giving them names expressive of their natures, Gen. ii. 20.
But the law being repealed, and the learning in a great measure lost,
it is sufficient for us to observe that of the fowls here forbidden,
(1.) Some are birds of prey, as the eagle, vulture, &c., and God would
have his people to abhor every thing that is barbarous and cruel, and
not to live by blood and rapine. Doves that are preyed upon were fit to
be food for man and offerings to God; but kites and hawks that prey
upon them must be looked upon as an abomination to God and man; for the
condition of those that are persecuted for righteousness' sake appears
to an eye of faith every way better than that of their persecutors.
(2.) Others of them are solitary birds, that abide in dark and desolate
places, as the owl and the pelican (Ps. cii. 6), and the cormorant and
raven (Isa. xxxiv. 11); for God's Israel should not be a melancholy
people, nor affect sadness and constant solitude. (3.) Others of them
feed upon that which is impure, as the stork on serpents, others of
them on worms; and we must not only abstain from all impurity
ourselves, but from communion with those that allow themselves in it.
(4.) Others of them were used by the Egyptians and other Gentiles in
their divinations. Some birds were reckoned fortunate, others ominous;
and their soothsayers had great regard to the flights of these birds,
all which therefore must be an abomination to God's people, who must
not learn the way of the heathen.
20 All fowls that creep, going upon all four, shall be an abomination
unto you. 21 Yet these may ye eat of every flying creeping thing that
goeth upon all four, which have legs above their feet, to leap withal
upon the earth; 22 Even these of them ye may eat; the locust after
his kind, and the bald locust after his kind, and the beetle after his
kind, and the grasshopper after his kind. 23 But all other flying
creeping things, which have four feet, shall be an abomination unto
you. 24 And for these ye shall be unclean: whosoever toucheth the
carcase of them shall be unclean until the even. 25 And whosoever
beareth ought of the carcase of them shall wash his clothes, and be
unclean until the even. 26 The carcases of every beast which divideth
the hoof, and is not clovenfooted, nor cheweth the cud, are unclean
unto you: every one that toucheth them shall be unclean. 27 And
whatsoever goeth upon his paws, among all manner of beasts that go on
all four, those are unclean unto you: whoso toucheth their carcase
shall be unclean until the even. 28 And he that beareth the carcase
of them shall wash his clothes, and be unclean until the even: they are
unclean unto you. 29 These also shall be unclean unto you among the
creeping things that creep upon the earth; the weasel, and the mouse,
and the tortoise after his kind, 30 And the ferret, and the
chameleon, and the lizard, and the snail, and the mole. 31 These are
unclean to you among all that creep: whosoever doth touch them, when
they be dead, shall be unclean until the even. 32 And upon whatsoever
any of them, when they are dead, doth fall, it shall be unclean;
whether it be any vessel of wood, or raiment, or skin, or sack,
whatsoever vessel it be, wherein any work is done, it must be put into
water, and it shall be unclean until the even; so it shall be cleansed.
33 And every earthen vessel, whereinto any of them falleth,
whatsoever is in it shall be unclean; and ye shall break it. 34 Of
all meat which may be eaten, that on which such water cometh shall be
unclean: and all drink that may be drunk in every such vessel shall be
unclean. 35 And every thing whereupon any part of their carcase
falleth shall be unclean; whether it be oven, or ranges for pots, they
shall be broken down: for they are unclean, and shall be unclean unto
you. 36 Nevertheless a fountain or pit, wherein there is plenty of
water, shall be clean: but that which toucheth their carcase shall be
unclean. 37 And if any part of their carcase fall upon any sowing
seed which is to be sown, it shall be clean. 38 But if any water be
put upon the seed, and any part of their carcase fall thereon, it shall
be unclean unto you. 39 And if any beast, of which ye may eat, die;
he that toucheth the carcase thereof shall be unclean until the even.
40 And he that eateth of the carcase of it shall wash his clothes, and
be unclean until the even: he also that beareth the carcase of it shall
wash his clothes, and be unclean until the even. 41 And every
creeping thing that creepeth upon the earth shall be an abomination; it
shall not be eaten. 42 Whatsoever goeth upon the belly, and
whatsoever goeth upon all four, or whatsoever hath more feet among all
creeping things that creep upon the earth, them ye shall not eat; for
they are an abomination.
Here is the law, 1. Concerning flying insects, as flies, wasps, bees,
&c.; these they might not eat (v. 20), nor indeed are they fit to be
eaten; but there were several sorts of locusts which in those countries
were very good meat, and much used: John Baptist lived upon them in the
desert, and they are here allowed them, v. 21, 22. 2. Concerning the
creeping things on the earth; these were all forbidden (v. 29, 30, and
again, v. 41, 42); for it was the curse of the serpent that upon his
belly he should go, and therefore between him and man there was an
enmity put (Gen. iii. 15), which was preserved by this law. Dust is the
meat of the creeping things, and therefore they are not fit to be man's
meat. 3. Concerning the dead carcasses of all these unclean animals.
(1.) Every one that touched them was to be unclean until the evening,
v. 24-28. This law is often repeated, to possess them with a dread of
every thing that was prohibited, though no particular reason for the
prohibition did appear, but only the will of the Law-maker. Not that
they were to be looked upon as defiling to the conscience, or that it
was a sin against God to touch them, unless done in contempt of the
law: in many cases, somebody must of necessity touch them, to remove
them; but it was a ceremonial uncleanness they contracted, which for
the time forbade them to come into the tabernacle, or to eat of any of
the holy things, or so much as to converse familiarly with their
neighbours. But the uncleanness continued only till the evening, to
signify that all ceremonial pollutions were to come to an end by the
death of Christ in the evening of the world. And we must learn, by
daily renewing our repentance every night for the sins of the day, to
cleanse ourselves from the pollution we contract by them, that we may
not lie down in our uncleanness. Even unclean animals they might touch
while they were alive without contracting any ceremonial uncleanness by
it, as horses and dogs, because they were allowed to use them for
service; but they might not touch them when they were dead, because
they might not eat their flesh; and what must not be eaten must not be
touched, Gen. iii. 3. (2.) Even the vessels, or other things they fell
upon, were thereby made unclean until the evening (v. 32), and if they
were earthen vessels they must be broken, v. 33. This taught them
carefully to avoid every thing that was polluting, even in their common
actions. Not only the vessels of the sanctuary, but every pot in
Jerusalem and Judah, must be holiness to the Lord, Zech. xiv. 20, 21.
The laws in these cases are very critical, and the observance of them
would be difficult, we should think, if every thing that a dead mouse
or rat, for instance, falls upon must be unclean; and if it were an
oven, or ranges for pots, they must all be broken down, v. 35. The
exceptions also are very nice, v. 36, &c. All this was designed to
exercise them to a constant care and exactness in their obedience, and
to teach us, who by Christ are delivered from these burdensome
observances, not to be less circumspect in the more weighty matters of
the law. We ought as industriously to preserve our precious souls from
the pollutions of sin, and as speedily to cleanse them when they are
polluted, as they were to preserve and cleanse their bodies and
household goods from those ceremonial pollutions.
43 Ye shall not make yourselves abominable with any creeping thing that
creepeth, neither shall ye make yourselves unclean with them, that ye
should be defiled thereby. 44 For I am the Lord your God: ye shall
therefore sanctify yourselves, and ye shall be holy; for I am holy:
neither shall ye defile yourselves with any manner of creeping thing
that creepeth upon the earth. 45 For I am the Lord that bringeth you
up out of the land of Egypt, to be your God: ye shall therefore be
holy, for I am holy. 46 This is the law of the beasts, and of the
fowl, and of every living creature that moveth in the waters, and of
every creature that creepeth upon the earth: 47 To make a difference
between the unclean and the clean, and between the beast that may be
eaten and the beast that may not be eaten.
Here is, I. The exposition of this law, or a key to let us into the
meaning of it. It was not intended merely for a bill of fare, or as the
directions of a physician about their diet, but God would hereby teach
them to sanctify themselves and to be holy, v. 44. That is, 1. They
must hereby learn to put a difference between good and evil, and to
reckon that it could not be all alike what they did, when it was not
all alike what they ate. 2. To maintain a constant observance of the
divine law, and to govern themselves by that in all their actions, even
those that are common, which ought to be performed after a godly sort,
3 John 6. Even eating and drinking must be by rule, and to the glory of
God, 1 Cor. x. 31. 3. To distinguish themselves from all their
neighbours, as a people set apart for God, and obliged not to walk as
the Gentiles: and all this is holiness. Thus these rudiments of the
world were their tutors and governors (Gal. iv. 2, 3), to bring them to
that which is the revival of our first state in Adam and the earnest of
our best state with Christ, that is, holiness, without which no man
shall see the Lord. This is indeed the great design of all the
ordinances, that by them we may sanctify ourselves and learn to be
holy. Even This law concerning their food, which seemed to stoop so
very low, aimed thus high, for it was the statute-law of heaven, under
the Old Testament as well as the New, that without holiness no man
shall see the Lord. The caution therefore (v. 43) is, You shall not
make yourselves abominable. Note, By having fellowship with sin, which
is abominable, we make ourselves abominable. That man is truly
miserable who is in the sight of God abominable; and none are so but
those that make themselves so. The Jewish writers themselves suggest
that the intention of this law was to forbid them all communion by
marriage, or otherwise, with the heathen, Deut. vii. 2, 3. And thus the
moral of it is obligatory on us, forbidding us to have fellowship with
the unfruitful works of darkness; and, without this real holiness of
the heart and life, he that offereth an oblation is as if he offered
swine's blood (Isa. lxvi. 3); and, if it was such a provocation for a
man to eat swine's flesh himself, much more it must be so to offer
swine's blood at God's altar; see Prov. xv. 8.
II. The reasons of this law; and they are all taken from the Law-maker
himself, to whom we must have respect in all acts of obedience. 1. I am
the Lord your God, v. 44. "Therefore you are bound to do thus, in pure
obedience." God's sovereignty over us, and propriety in us, oblige us
to do whatever he commands us, how much soever it crosses our
inclinations. 2. I am holy, v. 44, and again, v. 45. If God be holy, we
must be so, else we cannot expect to be accepted of him. His holiness
is his glory (Exod. xv. 11), and therefore it becomes his house for
ever, Ps. xciii. 5. This great precept, thus enforced, though it comes
in here in the midst of abrogated laws, is quoted and stamped for a
gospel precept, 1 Pet. i. 16, where it is intimated that all these
ceremonial restraints were designed to teach us that we must not
fashion ourselves according to our former lusts in our ignorance, v.
14. 3. I am the Lord that bringeth you out of the land of Egypt, v. 45.
This was a reason why they should cheerfully submit to distinguishing
laws, having of late been so wonderfully dignified with distinguishing
favours. He that had done more for them than for any other people might
justly expect more from them.
III. The conclusion of this statute: This is the law of the beasts, and
of the fowl, &c., v. 46, 47. This law was to them a statute for ever,
that is, as long as that economy lasted; but under the gospel we find
it expressly repealed by a voice from heaven to Peter (Acts x. 15), as
it had before been virtually set aside by the death of Christ, with the
other ordinances that perished in the using: Touch not, taste not,
handle not, Col. ii. 21, 22. And now we are sure that meat commends us
not to God (1 Cor. viii. 8), and that nothing is unclean of itself
(Rom. xiv. 14), nor does that defile a man which goes into his mouth,
but that which comes out from the heart, Matt. xv. 11. Let us
therefore, 1. Give thanks to God that we are not under this yoke, but
that to us every creature of God is allowed as good, and nothing to be
refused. 2. Stand fast in the liberty wherewith Christ has made us
free, and take heed of those doctrines which command to abstain from
meats, and so would revive Moses again, 1 Tim. iv. 3, 4. 3. Be strictly
and conscientiously temperate in the use of the good creatures God has
allowed us. If God's law has given us liberty, let us lay restraints
upon ourselves, and never feed ourselves without fear, lest our table
be a snare. Set a knife to thy throat, if thou be a man given to
appetite; and be not desirous of dainties or varieties, Prov. xxiii. 2,
3. Nature is content with little, grace with less, but lust with
nothing.
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L E V I T I C U S
CHAP. XII.
After the laws concerning clean and unclean food come the laws
concerning clean and unclean persons; and the first is in this chapter
concerning the ceremonial uncleanness of women in child-birth, ver.
1-5. And concerning their purification from that uncleanness, ver. 6,
&c.
Ceremonial Purification. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, saying, If a woman have conceived seed, and born a man child:
then she shall be unclean seven days; according to the days of the
separation for her infirmity shall she be unclean. 3 And in the
eighth day the flesh of his foreskin shall be circumcised. 4 And she
shall then continue in the blood of her purifying three and thirty
days; she shall touch no hallowed thing, nor come into the sanctuary,
until the days of her purifying be fulfilled. 5 But if she bear a
maid child, then she shall be unclean two weeks, as in her separation:
and she shall continue in the blood of her purifying threescore and six
days.
The law here pronounces women lying-in ceremonially unclean. The Jews
say, "The law extended even to an abortion, if the child was so formed
as that the sex was distinguishable." 1. There was some time of strict
separation immediately after the birth, which continued seven days for
a son and fourteen for a daughter, v. 2, 5. During these days she was
separated from her husband and friends, and those that necessarily
attended her were ceremonially unclean, which was one reason why the
males were not circumcised till the eighth day, because they
participated in the mother's pollution during the days of her
separation. 2. There was also a longer time appointed for their
purifying; thirty-three days more (forty in all) if the birth were a
male, and double that time if a female, v. 4, 5. During this time they
were only separated from the sanctuary and forbidden to eat of the
passover, or peace-offerings, or, if a priest's wife, to eat of any
thing that was holy to the Lord. Why the time of both those was double
for a female to what it was for a male I can assign no reason but the
will of the Law-maker; in Christ Jesus no difference is made of male
and female, Gal. iii. 28; Col. iii. 11. But this ceremonial uncleanness
which the law laid women in child-bed under was to signify the
pollution of sin which we are all conceived and born in, Ps. li. 5.
For, if the root be impure, so is the branch, Who can bring a clean
thing out of an unclean? If sin had not entered, nothing but purity and
honour had attended all the productions of that great blessing, Be
fruitful and multiply; but now that the nature of man is degenerated
the propagation of that nature is laid under these marks of disgrace,
because of the sin and corruption that are propagated with it, and in
remembrance of the curse upon the woman that was first in the
transgression. That in sorrow (to which it is here further added in
shame) she should bring forth children. And the exclusion of the woman
for so many days from the sanctuary, and all participation of the holy
things, signified that our original corruption (that sinning sin which
we brought into the world with us) would have excluded us for ever from
the enjoyment of God and his favours if he had not graciously provided
for our purifying.
6 And when the days of her purifying are fulfilled, for a son, or for a
daughter, she shall bring a lamb of the first year for a burnt
offering, and a young pigeon, or a turtledove, for a sin offering, unto
the door of the tabernacle of the congregation, unto the priest: 7
Who shall offer it before the Lord, and make an atonement for her; and
she shall be cleansed from the issue of her blood. This is the law for
her that hath born a male or a female. 8 And if she be not able to
bring a lamb, then she shall bring two turtles, or two young pigeons;
the one for the burnt offering, and the other for a sin offering: and
the priest shall make an atonement for her, and she shall be clean.
A woman that had lain in, when the time set for her return to the
sanctuary had come, was not to attend there empty, but must bring her
offerings, v. 6. 1. A burnt-offering; a lamb if she was able, if poor,
a pigeon. This she was to offer in thankfulness to God for his mercy to
her, in bringing her safely through the pains of child-bearing and all
the perils of child-bed, and in desire and hopes of God's further
favour both to her and to the child. When a child is born there is joy
and there is hope, and therefore it was proper to bring this offering,
which was of a general nature; for what we rejoice in we must give
thanks for, and what we are in hopes of we must pray for. But, besides
this, 2. She must offer a sin-offering, which must be the same for poor
and rich, a turtle-dove or a young pigeon; for, whatever difference
there may be between rich and poor in the sacrifices of acknowledgment,
that of atonement is the same for both. This sin-offering was intended
either, (1.) To complete her purification from that ceremonial
uncleanness which, though it was not in itself sinful, yet was typical
of moral pollution; or, (2.) To make atonement for that which was
really sin, either an inordinate desire of the blessing of children or
discontent or impatience under the pains of child-bearing. It is only
by Christ, the great sin-offering, that the corruption of our nature is
done away, and to that it is owing that we are not for ever excluded by
it from the sanctuary, and from eating of the holy things. According to
this law, we find that the mother of our blessed Lord, though he was
not conceived in sin as others, yet accomplished the days of
purification, and then presented her son to the Lord, being a
first-born, and brought her own offering, a pair of turtle-doves, Luke
ii. 22-24. So poor were Christ's parents that they were not able to
bring a lamb for a burnt-offering; and so early was Christ made under
the law, to redeem those that were under it. The morality of this law
obliges those women that have received mercy from God in child-bearing
with all thankfulness to own God's goodness to them, acknowledging
themselves unworthy of it, and (which is the best purification of women
that have been saved in child-bearing, 1 Tim. ii. 15) to continue in
faith, and charity, and holiness, with sobriety; for this shall please
the Lord better than the turtle-doves or the young pigeons.
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L E V I T I C U S
CHAP. XIII.
The next ceremonial uncleanness is that of the leprosy, concerning
which the law was very large and particular; we have the discovery of
it in this chapter, and the cleansing of the leper in the next.
Scarcely any one thing in all the levitical law takes up so much room
as this. I. Rules are here given by which the priest must judge whether
the man had the leprosy or no, according as the symptom was that
appeared. 1. If it was a swelling, a scab, or a bright spot, ver. 1-17.
2. If it was a bile, ver. 18-23. 3. If it was in inflammation, ver.
24-28. 4. If it was in the head or beard, ver. 29-37. 5. If it was a
bright spot, ver. 38, 39. 6. If it was in a bald head, ver. 40-44. II.
Direction is given how the leper must be disposed of, ver. 45, 46. III.
Concerning the leprosy in garments, ver. 47, &c.
The Law Concerning Leprosy. (b. c. 1490.)
1 And the Lord spake unto Moses and Aaron, saying, 2 When a man shall
have in the skin of his flesh a rising, a scab, or bright spot, and it
be in the skin of his flesh like the plague of leprosy; then he shall
be brought unto Aaron the priest, or unto one of his sons the priests:
3 And the priest shall look on the plague in the skin of the flesh:
and when the hair in the plague is turned white, and the plague in
sight be deeper than the skin of his flesh, it is a plague of leprosy:
and the priest shall look on him, and pronounce him unclean. 4 If the
bright spot be white in the skin of his flesh, and in sight be not
deeper than the skin, and the hair thereof be not turned white; then
the priest shall shut up him that hath the plague seven days: 5 And
the priest shall look on him the seventh day: and, behold, if the
plague in his sight be at a stay, and the plague spread not in the
skin; then the priest shall shut him up seven days more: 6 And the
priest shall look on him again the seventh day: and, behold, if the
plague be somewhat dark, and the plague spread not in the skin, the
priest shall pronounce him clean: it is but a scab: and he shall wash
his clothes, and be clean. 7 But if the scab spread much abroad in
the skin, after that he hath been seen of the priest for his cleansing,
he shall be seen of the priest again: 8 And if the priest see that,
behold, the scab spreadeth in the skin, then the priest shall pronounce
him unclean: it is a leprosy. 9 When the plague of leprosy is in a
man, then he shall be brought unto the priest; 10 And the priest
shall see him: and, behold, if the rising be white in the skin, and it
have turned the hair white, and there be quick raw flesh in the rising;
11 It is an old leprosy in the skin of his flesh, and the priest
shall pronounce him unclean, and shall not shut him up: for he is
unclean. 12 And if a leprosy break out abroad in the skin, and the
leprosy cover all the skin of him that hath the plague from his head
even to his foot, wheresoever the priest looketh; 13 Then the priest
shall consider: and, behold, if the leprosy have covered all his flesh,
he shall pronounce him clean that hath the plague: it is all turned
white: he is clean. 14 But when raw flesh appeareth in him, he shall
be unclean. 15 And the priest shall see the raw flesh, and pronounce
him to be unclean: for the raw flesh is unclean: it is a leprosy. 16
Or if the raw flesh turn again, and be changed unto white, he shall
come unto the priest; 17 And the priest shall see him: and, behold,
if the plague be turned into white; then the priest shall pronounce him
clean that hath the plague: he is clean.
I. Concerning the plague of leprosy we may observe in general, 1. That
it was rather an uncleanness than a disease; or, at least, so the law
considered it, and therefore employed not the physicians but the
priests about it. Christ is said to cleanse lepers, not to cure them.
We do not read of any that died of the leprosy, but it rather buried
them alive, by rendering them unfit for conversation with any but such
as were infected like themselves. Yet there is a tradition that
Pharaoh, who sought to kill Moses, was the first that ever was struck
with this disease, and that he died of it. It is said to have begun
first in Egypt, whence it spread into Syria. It was very well known to
Moses, when he put his own hand into his bosom and took it out leprous.
2. That it was a plague inflicted immediately by the hand of God, and
came not from natural causes, as other diseases; and therefore must be
managed according to a divine law. Miriam's leprosy, and Gehazi's, and
king Uzziah's, were all the punishments of particular sins: and, if
generally it was so, no marvel there was so much care taken to
distinguish it from a common distemper, that none might be looked upon
as lying under this extraordinary token of divine displeasure but those
that really were so. 3. That it is a plague not now known in the world;
what is commonly called the leprosy is of a quite different nature.
This seems to have been reserved as a particular scourge for the
sinners of those times and places. The Jews retained the idolatrous
customs they had learnt in Egypt, and therefore God justly caused this
with some others of the diseases of Egypt to follow them. Yet we read
of Naaman the Syrian, who was a leper, 2 Kings v. 1. 4. That there were
other breakings-out in the body which did very much resemble the
leprosy, but were not it, which might make a man sore and loathsome and
yet not ceremonially unclean. Justly are our bodies called vile bodies,
which have in them the seeds of so many diseases, by which the lives of
so many are made bitter to them. 5. That the judgment of it was
referred to the priests. Lepers were looked upon as stigmatized by the
justice of God, and therefore it was left to his servants the priests,
who might be presumed to know his mark best, to pronounce who were
lepers and who were not. All the Jews say, "Any priest, though disabled
by a blemish to attend the sanctuary, might be a judge of the leprosy,
provided the blemish were not in his eye. And he might" (they say)
"take a common person to assist him in the search, but the priest only
must pronounce the judgment." 6. That it was a figure of the moral
pollution of men's minds by sin, which is the leprosy of the soul,
defiling to the conscience, and from which Christ alone can cleanse us;
for herein the power of his grace infinitely transcends that of the
legal priesthood, that the priest could only convict the leper (for by
the law is the knowledge of sin), but Christ can cure the leper, he can
take away sin. Lord, if thou wilt, thou canst make me clean, which was
more than the priests could do, Matt. viii. 2. Some think that the
leprosy signified, not so much sin in general as a state of sin, by
which men are separated from God (their spot not being the spot of
God's children), and scandalous sin, for which men are to be shut out
from the communion of the faithful. It is a work of great importance,
but of great difficulty, to judge of our spiritual state: we have all
cause to suspect ourselves, being conscious to ourselves of sores and
spots, but whether clean or unclean is the question. A man might have a
scab (v. 6) and yet be clean: the best have their infirmities; but, as
there were certain marks by which to know that it was a leprosy, so
there are characters of such as are in the gall of bitterness, and the
work of ministers is to declare the judgment of leprosy and to assist
those that suspect themselves in the trial of their spiritual state,
remitting or retaining sin. And hence the keys of the kingdom of heaven
are said to be given to them, because they are to separate between the
precious and the vile, and to judge who are fit as clean to partake of
the holy things and who as unclean must be debarred from them.
II. Several rules are here laid down by which the judgment of the
priest must be governed. 1. If the sore was but skin-deep, it was to be
hoped it was not the leprosy, v. 4. But, if it was deeper than the
skin, the man must be pronounced unclean, v. 3. The infirmities that
consist with grace do not sink deep into the soul, but the mind still
serves the law of God, and the inward man delights in it, Rom. vii. 22,
25. But if the matter be really worse than it shows, and the inwards be
infected, the case is dangerous. 2. If the sore be at a stay, and do
not spread, it is no leprosy, v. 4, 5. But if it spread much abroad,
and continue to do so after several inspections, the case is bad, v. 7,
8. If men do not grow worse, but a stop be put to the course of their
sins and their corruptions be checked, it is to be hoped they will grow
better; but if sin get ground, and they become worse every day, they
are going downhill. 3. If there was proud raw flesh in the rising, the
priest needed not to wait any longer, it was certainly a leprosy, v.
10, 11. Nor is there any surer indication of the badness of a man's
spiritual state than the heart's rising in self-conceit, confidence in
the flesh, and resistance of the reproofs of the word and strivings of
the Spirit. 4. If the eruption, whatever it was, covered all the skin
from head to foot, it was no leprosy (v. 12, 13); for it was an
evidence that the vitals were sound and strong, and nature hereby
helped itself, throwing out what was burdensome and pernicious. There
is hope in the small-pox when they come out well: so if men freely
confess their sins, and hide them not, there is no danger comparable to
theirs that cover their sins. Some gather this from it, that there is
more hope of the profane than of hypocrites. The publicans and harlots
went into the kingdom of heaven before scribes and Pharisees. In one
respect, the sudden breakings-out of passion, though bad enough, are
not so dangerous as malice concealed. Others gather this, that, if we
judge ourselves, we shall not be judged; if we see and own that there
is no health in us, no soundness in our flesh, by reason of sin, we
shall find grace in the eyes of the Lord. 5. The priest must take time
in making his judgment, and not give it rashly. If the matter looked
suspicious, he must shut up the patient seven days, and then seven days
more, that his judgment might be according to truth. This teaches all,
both ministers and people, not to be hasty in their censures, nor to
judge any thing before the time. If some men's sins go before unto
judgment, the sins of others follow after, and so men's good works;
therefore let nothing be done suddenly, 1 Tim. v. 22, 24, 25. 6. If the
person suspected was found to be clean, yet he must wash his clothes
(v. 6), because he had been under the suspicion, and there had been in
him that which gave ground for the suspicion. Even the prisoner that is
acquitted must go down on his knees. We have need to be washed in the
blood of Christ from our spots, though they be not leprosy-spots; for
who can say, I am pure from sin? though there are those who through
grace are innocent from the great transgression.
18 The flesh also, in which, even in the skin thereof, was a boil, and
is healed, 19 And in the place of the boil there be a white rising,
or a bright spot, white, and somewhat reddish, and it be showed to the
priest; 20 And if, when the priest seeth it, behold, it be in sight
lower than the skin, and the hair thereof be turned white; the priest
shall pronounce him unclean: it is a plague of leprosy broken out of
the boil. 21 But if the priest look on it, and, behold, there be no
white hairs therein, and if it be not lower than the skin, but be
somewhat dark; then the priest shall shut him up seven days: 22 And
if it spread much abroad in the skin, then the priest shall pronounce
him unclean: it is a plague. 23 But if the bright spot stay in his
place, and spread not, it is a burning boil; and the priest shall
pronounce him clean. 24 Or if there be any flesh, in the skin whereof
there is a hot burning, and the quick flesh that burneth have a white
bright spot, somewhat reddish, or white; 25 Then the priest shall
look upon it: and, behold, if the hair in the bright spot be turned
white, and it be in sight deeper than the skin; it is a leprosy broken
out of the burning: wherefore the priest shall pronounce him unclean:
it is the plague of leprosy. 26 But if the priest look on it, and,
behold, there be no white hair in the bright spot, and it be no lower
than the other skin, but be somewhat dark; then the priest shall shut
him up seven days: 27 And the priest shall look upon him the seventh
day: and if it be spread much abroad in the skin, then the priest shall
pronounce him unclean: it is the plague of leprosy. 28 And if the
bright spot stay in his place, and spread not in the skin, but it be
somewhat dark; it is a rising of the burning, and the priest shall
pronounce him clean: for it is an inflammation of the burning. 29 If
a man or woman have a plague upon the head or the beard; 30 Then the
priest shall see the plague: and, behold, if it be in sight deeper than
the skin; and there be in it a yellow thin hair; then the priest shall
pronounce him unclean: it is a dry scall, even a leprosy upon the head
or beard. 31 And if the priest look on the plague of the scall, and,
behold, it be not in sight deeper than the skin, and that there is no
black hair in it; then the priest shall shut up him that hath the
plague of the scall seven days: 32 And in the seventh day the priest
shall look on the plague: and, behold, if the scall spread not, and
there be in it no yellow hair, and the scall be not in sight deeper
than the skin; 33 He shall be shaven, but the scall shall he not
shave; and the priest shall shut up him that hath the scall seven days
more: 34 And in the seventh day the priest shall look on the scall:
and, behold, if the scall be not spread in the skin, nor be in sight
deeper than the skin; then the priest shall pronounce him clean: and he
shall wash his clothes, and be clean. 35 But if the scall spread much
in the skin after his cleansing; 36 Then the priest shall look on
him: and, behold, if the scall be spread in the skin, the priest shall
not seek for yellow hair; he is unclean. 37 But if the scall be in
his sight at a stay, and that there is black hair grown up therein; the
scall is healed, he is clean: and the priest shall pronounce him clean.
The priest is here instructed what judgment to make if there was any
appearance of a leprosy, either, 1. In an old ulcer, or bile, that has
been healed, v. 18, &c. When old sores, that seemed to be cured, break
out again, it is to be feared there is a leprosy in them; such is the
danger of those who, having escaped the pollutions of the world, are
again entangled therein and overcome. Or, 2. In a burn by accident, for
this seems to be meant, v. 24, &c. The burning of strife and contention
often proves the occasion of the rising up and breaking out of that
corruption which witnesses to men's faces that they are unclean. 3. In
a scall-head. And in this commonly the judgment turned upon a very
small matter. If the hair in the scall was black, it was a sign of
soundness; if yellow, it was an indication of a leprosy, v. 30-37. The
other rules in these cases are the same with those mentioned before. In
reading of these several sorts of ailments, it will be good for us, 1.
To lament the calamitous state of human life, which lies exposed to so
many grievances. What troops of diseases are we beset with on every
side! and they all entered by sin. 2. To give thanks to God if he has
never afflicted us with any of these sores: if the constitution is
healthful, and the body lively and easy, we are bound to glorify God
with our bodies.
38 If a man also or a woman have in the skin of their flesh bright
spots, even white bright spots; 39 Then the priest shall look: and,
behold, if the bright spots in the skin of their flesh be darkish
white; it is a freckled spot that groweth in the skin; he is clean.
40 And the man whose hair is fallen off his head, he is bald; yet is he
clean. 41 And he that hath his hair fallen off from the part of his
head toward his face, he is forehead bald: yet is he clean. 42 And if
there be in the bald head, or bald forehead, a white reddish sore; it
is a leprosy sprung up in his bald head, or his bald forehead. 43
Then the priest shall look upon it: and, behold, if the rising of the
sore be white reddish in his bald head, or in his bald forehead, as the
leprosy appeareth in the skin of the flesh; 44 He is a leprous man,
he is unclean: the priest shall pronounce him utterly unclean; his
plague is in his head. 45 And the leper in whom the plague is, his
clothes shall be rent, and his head bare, and he shall put a covering
upon his upper lip, and shall cry, Unclean, unclean. 46 All the days
wherein the plague shall be in him he shall be defiled; he is unclean:
he shall dwell alone; without the camp shall his habitation be.
We have here,
I. Provisos that neither a freckled skin nor a bald head should be
mistaken for a leprosy, v. 38-41. Every deformity must not forthwith be
made a ceremonial defilement. Elisha was jeered for his bald head (2
Kings ii. 23); but it was the children of Bethel, that knew not the
judgments of their God, who turned it to his reproach.
II. A particular brand set upon the leprosy if at any time it did
appear in a bald head: The plague is in his head, he is utterly
unclean, v. 44. If the leprosy of sin have seized the head, if the
judgment be corrupted, and wicked principles which countenance and
support wicked practices, be embraced, it is an utter uncleanness, from
which few are ever cleansed. Soundness in the faith keeps the leprosy
from the head, and saves conscience from being shipwrecked.
III. Directions what must be done with the convicted leper. When the
priest, upon mature deliberation, had solemnly pronounced him unclean,
1. He must pronounce himself so, v. 45. He must put himself into the
posture of a mourner and cry, Unclean, unclean. The leprosy was not
itself a sin, but it was a sad token of God's displeasure and a sore
affliction to him that was under it. It was a reproach to his name, put
a full stop to his business in the world, cut him off from conversation
with his friends and relations, condemned him to banishment till he was
cleansed, shut him out from the sanctuary, and was, in effect, the ruin
of all the comfort he could have in this world. Heman, it would seem,
either was a leper or alludes to the melancholy condition of a leper,
Ps. lxxxviii. 8, &c. He must therefore, (1.) Humble himself under the
mighty hand of God, not insisting upon his cleanness when the priest
had pronounced him unclean, but justifying God and accepting the
punishment of his iniquity. He must signify this by rending his
clothes, uncovering his head, and covering his upper lip, all tokens of
shame and confusion of face, and very significant of that self-loathing
and self-abasement which should fill the hearts of penitents, the
language of which is self-judging. Thus must we take to ourselves the
shame that belongs to us, and with broken hearts call ourselves by our
own name, Unclean, unclean--heart unclean, life unclean, unclean by
original corruption, unclean by actual transgression--unclean, and
therefore worthy to be for ever excluded from communion with God, and
all hope of happiness in him. We are all as an unclean thing (Isa.
lxiv. 6)--unclean, and therefore undone, if infinite mercy do not
interpose. (2.) He must give warning to others to take heed of coming
near him. Wherever he went, he must cry to those he saw at a distance,
"I am unclean, unclean, take heed of touching me." Not that the leprosy
was catching, but by the touch of a leper ceremonial uncleanness was
contracted. Every one therefore was concerned to avoid it; and the
leper himself must give notice of the danger. And this was all that the
law could do, in that it was weak through the flesh; it taught the
leper to cry, Unclean, unclean, but the gospel has put another cry into
the lepers' mouths, Luke xvii. 12, 13, where we find ten lepers crying
with a loud voice, Jesus, Master, have mercy on us. The law only shows
us our disease; the gospel shows us our help in Christ.
2. He must then be shut out of the camp, and afterwards, when they came
to Canaan, out of the city, town, or village, where he lived, and dwell
alone (v. 46), associating with none but those that were lepers like
himself. When king Uzziah became a leper, he was banished from his
palace, and dwelt in a separate house, 2 Chron. xxvi. 21. And see 2
Kings vii. 3. This typified the purity which ought to be preserved in
the gospel church, by the solemn and authoritative exclusion of
scandalous sinners, that hate to be reformed, from the communion of the
faithful. Put away from among yourselves that wicked person, 1 Cor. v.
13.
47 The garment also that the plague of leprosy is in, whether it be a
woollen garment, or a linen garment; 48 Whether it be in the warp, or
woof; of linen, or of woollen; whether in a skin, or in any thing made
of skin; 49 And if the plague be greenish or reddish in the garment,
or in the skin, either in the warp, or in the woof, or in any thing of
skin; it is a plague of leprosy, and shall be showed unto the priest:
50 And the priest shall look upon the plague, and shut up it that hath
the plague seven days: 51 And he shall look on the plague on the
seventh day: if the plague be spread in the garment, either in the
warp, or in the woof, or in a skin, or in any work that is made of
skin; the plague is a fretting leprosy; it is unclean. 52 He shall
therefore burn that garment, whether warp or woof, in woollen or in
linen, or any thing of skin, wherein the plague is: for it is a
fretting leprosy; it shall be burnt in the fire. 53 And if the priest
shall look, and, behold, the plague be not spread in the garment,
either in the warp, or in the woof, or in any thing of skin; 54 Then
the priest shall command that they wash the thing wherein the plague
is, and he shall shut it up seven days more: 55 And the priest shall
look on the plague, after that it is washed: and, behold, if the plague
have not changed his colour, and the plague be not spread; it is
unclean; thou shalt burn it in the fire; it is fret inward, whether it
be bare within or without. 56 And if the priest look, and, behold,
the plague be somewhat dark after the washing of it; then he shall rend
it out of the garment, or out of the skin, or out of the warp, or out
of the woof: 57 And if it appear still in the garment, either in the
warp, or in the woof, or in any thing of skin; it is a spreading
plague: thou shalt burn that wherein the plague is with fire. 58 And
the garment, either warp, or woof, or whatsoever thing of skin it be,
which thou shalt wash, if the plague be departed from them, then it
shall be washed the second time, and shall be clean. 59 This is the
law of the plague of leprosy in a garment of woollen or linen, either
in the warp, or woof, or any thing of skins, to pronounce it clean, or
to pronounce it unclean.
This is the law concerning the plague of leprosy in a garment, whether
linen or woollen. A leprosy in a garment, with discernible indications
of it, the colour changed by it, the garment fretted, the nap worn off,
and this in some one particular part of the garment, and increasing
when it was shut up, and not to be got out by washing is a thing which
to us now is altogether unaccountable. The learned confess that it was
a sign and a miracle in Israel, an extraordinary punishment inflicted
by the divine power, as a token of great displeasure against a person
or family. 1. The process was much the same with that concerning a
leprous person. The garment suspected to be tainted was not to be burnt
immediately, though, it may be, there would have been no great loss of
it; for in no case must sentence be given merely upon a surmise, but it
must be shown to the priest. If, upon search, it was found that there
was a leprous spot (the Jews say no bigger than a bean), it must be
burnt, or at least that part of the garment in which the spot was, v.
52, 57. If the cause of the suspicion was gone, it must be washed, and
then might be used, v. 58. 2. The signification also was much the same,
to intimate the great malignity there is in sin: it not only defiles
the sinner's conscience, but it brings a stain upon all his employments
and enjoyments, all he has and all he does. To those that are defiled
and unbelieving is nothing pure, Tit. i. 15. And we are taught hereby
to hate even the garments spotted with the flesh, Jude 23. Those that
make their clothes servants to their pride and lust may see them
thereby tainted with a leprosy, and doomed to the fire, Isa. iii.
18-24. But the ornament of the hidden man of the heart is
incorruptible, 1 Pet. iii. 4. The robes of righteousness never fret nor
are moth-eaten.
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L E V I T I C U S
CHAP. XIV.
The former chapter directed the priests how to convict a leper of
ceremonial uncleanness. No prescriptions are given for his cure; but,
when God had cured him, the priests are in this chapter directed how to
cleanse him. The remedy here is only adapted to the ceremonial part of
his disease; but the authority Christ gave to his ministers was to cure
the lepers, and so to cleanse them. We have here, I. The solemn
declaration of the leper's being clean, with the significant ceremony
attending it, ver. 1-9. II. The sacrifices which he was to offer to God
eight days after, ver. 10-32. III. The management of a house in which
appeared signs of a leprosy, ver. 33-53. And the conclusion and summary
of this whole matter, ver. 54, &c.
The Law Concerning Leprosy. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 This shall be the law of
the leper in the day of his cleansing: He shall be brought unto the
priest: 3 And the priest shall go forth out of the camp; and the
priest shall look, and, behold, if the plague of leprosy be healed in
the leper; 4 Then shall the priest command to take for him that is to
be cleansed two birds alive and clean, and cedar wood, and scarlet, and
hyssop: 5 And the priest shall command that one of the birds be
killed in an earthen vessel over running water: 6 As for the living
bird, he shall take it, and the cedar wood, and the scarlet, and the
hyssop, and shall dip them and the living bird in the blood of the bird
that was killed over the running water: 7 And he shall sprinkle upon
him that is to be cleansed from the leprosy seven times, and shall
pronounce him clean, and shall let the living bird loose into the open
field. 8 And he that is to be cleansed shall wash his clothes, and
shave off all his hair, and wash himself in water, that he may be
clean: and after that he shall come into the camp, and shall tarry
abroad out of his tent seven days. 9 But it shall be on the seventh
day, that he shall shave all his hair off his head and his beard and
his eyebrows, even all his hair he shall shave off: and he shall wash
his clothes, also he shall wash his flesh in water, and he shall be
clean.
Here, I. It is supposed that the plague of the leprosy was not an
incurable disease. Uzziah's indeed continued to the day of his death,
and Gehazi's was entailed upon his seed; but Miriam's lasted only seven
days: we may suppose that it often wore off in process of time. Though
God contend long, he will not contend for ever.
II. The judgment of the cure, as well as that of the disease, was
referred to the priest. He must go out of the camp to the leper, to see
whether his leprosy was healed, v. 3. And we may suppose the priest did
not contract any ceremonial uncleanness by coming near the leper, as
another person would. It was in mercy to the poor lepers that the
priests particularly had orders to attend them, for the priests' lips
should keep knowledge; and those in affliction have need to be
instructed both how to bear their afflictions and how to reap benefit
by them, have need of the word, in concurrence with the rod, to bring
them to repentance; therefore it is well for those that are sick if
they have these messengers of the Lord of hosts with them, these
interpreters, to show unto them God's uprightness, Job xxxiii. 23. When
the leper was shut out, and could not go to the priests, it was well
that the priests might come to him. Is any sick? Let him send for the
elders, the ministers, Jam. v. 14. If we apply it to the spiritual
leprosy of sin, it intimates that when we withdraw from those who walk
disorderly, that they may be ashamed, we must not count them as
enemies, but admonish them as brethren, 2 Thess. iii. 15. And also that
when God by his grace has brought those to repentance who were shut out
of communion for scandal, they ought with tenderness, and joy, and
sincere affection, to be received in again. Thus Paul orders concerning
the excommunicated Corinthian that when he had given evidences of his
repentance they should forgive him, and comfort him, and confirm their
love towards him, 2 Cor. ii. 7, 8. And ministers are entrusted by our
Master with the declarative power of loosing as well as binding: both
must be done with great caution and deliberation, impartially and
without respect of persons, with earnest prayer to God for directions,
and a sincere regard to the edification of the body of Christ, due care
being always taken that sinners may not be encouraged by an excess of
lenity, nor penitents discouraged by an excess of severity. Wisdom and
sincerity are profitable to direct in this case.
III. If it was found that the leprosy was healed, the priest must
declare it with a particular solemnity. The leper or his friends were
to get ready two birds caught for this purpose (any sort of wild birds
that were clean), and cedar-wood, and scarlet, and hyssop; for all
these were to be used in the ceremony. 1. A preparation was to be made
of blood and water, with which the leper must be sprinkled. One of the
birds (and the Jews say, if there was any difference, it must be the
larger and better of the two) was to be killed over an earthen cup of
spring water, so that the blood of the bird might discolour the water.
This (as some other types) had its accomplishment in the death of
Christ, when out of his pierced side there came water and blood, John
xix. 34. Thus Christ comes into the soul for its cure and cleansing,
not by water only, but by water and blood, 1 John v. 6. 2. The living
bird, with a little scarlet wool, and a bunch of hyssop, must be
fastened to a cedar stick, dipped in the water and blood, which must be
so sprinkled upon him that was to be cleansed, v. 6, 7. The cedar-wood
signified the restoring of the leper to his strength and soundness, for
that is a sort of wood not apt to putrefy. The scarlet wool signified
his recovering a florid colour again, for the leprosy made him white as
snow. And the hyssop intimated the removing of the disagreeable scent
which commonly attended the leprosy. The cedar the stateliest plant,
and hyssop the meanest, are here used together in this service (see 1
Kings iv. 33); for those of the lowest rank in the church may be of use
in their place, as well as those that are most eminent, 1 Cor. xii. 2.
Some make the slain bird to typify Christ dying for our sins, and the
living bird Christ rising again for our justification. The dipping of
the living bird in the blood of the slain bird intimated that the merit
of Christ's death was that which made his resurrection effectual for
our justification. He took his blood with him into the holy place, and
there appeared a lamb as it had been slain. The cedar, scarlet wool,
and hyssop, must all be dipped in the blood; for the word and
ordinances, and all the operations of the Spirit, receive their
efficacy for our cleansing from the blood of Christ. The leper must be
sprinkled seven times, to signify a complete purification, in allusion
to which David prays, Wash me thoroughly, Ps. li. 2. Naaman was
directed to wash seven times, 2 Kings v. 10. 3. The living bird was
then to be let loose in the open field, to signify that the leper,
being cleansed, was now no longer under restraint and confinement, but
might take his liberty to go where he pleased. But this being signified
by the flight of a bird towards heaven was an intimation to him
henceforward to seek the things that are above, and not to spend this
new life to which God had restored him merely in the pursuit of earthly
things. This typified that glorious liberty of the children of God to
which those are advanced who through grace are sprinkled from an evil
conscience. Those whose souls before bowed down to the dust (Ps. xliv.
25), in grief and fear, now fly in the open firmament of heaven, and
soar upwards upon the wings of faith and hope, and holy love and joy.
4. The priest must, upon this, pronounce him clean. It was requisite
that this should be done with solemnity, that the leper might himself
be the more affected with the mercy of God to him in his recovery, and
that others might be satisfied to converse with him. Christ is our
priest, to whom the Father has committed all judgment, and particularly
the judgment of the leprosy. By his definitive sentence impenitent
sinners will have their everlasting portion assigned them with the
unclean (Job xxxvi. 14), out of the holy city; and all that by his
grace are cured and cleansed shall be received into the camp of the
saints, into which no unclean thing shall enter. Those are clean indeed
whom Christ pronounces so, and they need not regard what men say of
them. But, though Christ was the end of this law for righteousness, yet
being in the days of his flesh made under the law, which as yet stood
unrepealed, he ordered those lepers whom he had cured miraculously to
go and show themselves to the priest, and offer for their cleansing
according to the law, Matt. viii. 4; Luke xvii. 14. The type must be
kept up till it was answered by its antitype. 5. When the leper was
pronounced clean, he must wash his body and his clothes, and shave off
all his hair (v. 8), must still tarry seven days out of the camp, and
on the seventh day must do it again, v. 9. The priest having pronounced
him clean from the disease, he must make himself as clean as ever he
could from all the remains of it, and from all other defilements, and
he must take time to do this. Thus those who have the comfort of the
remission of their sins, by the sprinkling of the blood of Christ upon
their consciences, must with the utmost care and caution cleanse
themselves from all filthiness both of flesh and spirit, and thoroughly
purge themselves from their old sins; for every one that hath this hope
in him will be concerned to purify himself.
10 And on the eighth day he shall take two he lambs without blemish,
and one ewe lamb of the first year without blemish, and three tenth
deals of fine flour for a meat offering, mingled with oil, and one log
of oil. 11 And the priest that maketh him clean shall present the man
that is to be made clean, and those things, before the Lord, at the
door of the tabernacle of the congregation: 12 And the priest shall
take one he lamb, and offer him for a trespass offering, and the log of
oil, and wave them for a wave offering before the Lord: 13 And he
shall slay the lamb in the place where he shall kill the sin offering
and the burnt offering, in the holy place: for as the sin offering is
the priest's, so is the trespass offering: it is most holy: 14 And
the priest shall take some of the blood of the trespass offering, and
the priest shall put it upon the tip of the right ear of him that is to
be cleansed, and upon the thumb of his right hand, and upon the great
toe of his right foot: 15 And the priest shall take some of the log
of oil, and pour it into the palm of his own left hand: 16 And the
priest shall dip his right finger in the oil that is in his left hand,
and shall sprinkle of the oil with his finger seven times before the
Lord: 17 And of the rest of the oil that is in his hand shall the
priest put upon the tip of the right ear of him that is to be cleansed,
and upon the thumb of his right hand, and upon the great toe of his
right foot, upon the blood of the trespass offering: 18 And the
remnant of the oil that is in the priest's hand he shall pour upon the
head of him that is to be cleansed: and the priest shall make an
atonement for him before the Lord. 19 And the priest shall offer the
sin offering, and make an atonement for him that is to be cleansed from
his uncleanness; and afterward he shall kill the burnt offering: 20
And the priest shall offer the burnt offering and the meat offering
upon the altar: and the priest shall make an atonement for him, and he
shall be clean.
Observe, I. To complete the purification of the leper, on the eighth
day, after the former solemnity performed without the camp, and, as it
should seem, before he returned to his own habitation, he was to attend
at the door of the tabernacle, and was there to be presented to the
Lord, with his offering, v. 11. Observe here, 1. That the mercies of
God oblige us to present ourselves to him, Rom. xii. 1. 2. When God has
restored us to the liberty of ordinances again, after restraint by
sickness, distance, or otherwise, we should take the first opportunity
of testifying our respect to God, and our affection to his sanctuary,
by a diligent improvement of the liberty we are restored to. When
Christ had healed the impotent man, he soon after found him in the
temple, John v. 14. When Hezekiah asks, What is the sign that I shall
go up to the house of the Lord? he means, "What is the sign that I
shall recover?" intimating that if God restored him his health, so that
he should be able to go abroad, the house of the Lord should be the
first place he would go to. 3. When we present ourselves before the
Lord we must present our offerings, devoting to God with ourselves all
we have and can do. 4. Both we and our offerings must be presented
before the Lord by the priest that made us clean, even our Lord Jesus,
else neither we nor they can be accepted.
II. Three lambs the cleansed leper was to bring, with a meat-offering,
and a log of oil, which was about half a pint. Now, 1. Most of the
ceremony peculiar to this case was about the trespass-offering, the
lamb for which was offered first, v. 12. And, besides the usual rites
with which the trespass-offering was offered, some of the blood was to
be put upon the ear, and thumb, and great toe, of the leper that was to
be cleansed (v. 14), the very same ceremony that was used in the
consecration of the priests, ch. viii. 23, 24. It was a mortification
to them to see the same purification necessary for them that was for a
leper. The Jews say that the leper stood without the gate of the
tabernacle and the priest within, and thus the ceremony was performed
through the gate, signifying that now he was admitted with other
Israelites to attend in the courts of the Lord's house again, and was
as welcome as ever; though he had been a leper, and though perhaps the
name might stick by him as long as he lived (as we read of one who
probably was cleansed by our Lord Jesus, who yet afterwards is called
Simon the leper, Matt. xxvi. 6), yet he was as freely admitted as ever
to communion with God and man. After the blood of the offering had been
put with the priest's finger upon the extremities of the body, to
include the whole, some of the oil that he brought, which was first
waved and then sprinkled before the Lord, was in like manner put in the
same places upon the blood. "The blood" (says the learned bishop
Patrick) "seems to have been a token of forgiveness, the oil of
healing," for God first forgiveth our iniquities and then healeth our
diseases, Ps. ciii. 3. See Isa. xxxviii. 17. Wherever the blood of
Christ is applied for justification the oil of the Spirit is applied
for sanctification; for these two are inseparable and both necessary to
our acceptance with God. Nor shall our former leprosy, if it be healed
by repentance, be any bar to these glorious privileges. Cleansed lepers
are as welcome to the blood and the oil as consecrated priests. Such
were some of you, but you are washed. When the leper was sprinkled the
water must have blood in it (v. 5), when he was anointed the oil must
have blood under it, to signify that all the graces and comforts of the
Spirit, all his purifying dignifying influences, are owing to the death
of Christ: it is by his blood alone that we are sanctified. 2. Besides
this there must be a sin-offering and a burnt-offering, a lamb for
each, v. 19, 20. By each of these offerings, it is said, the priests
shall make atonement for him. (1.) His moral guilt shall be removed;
the sin for which the leprosy was sent shall be pardoned, and all the
sins he had been guilty of in his afflicted state. Note, The removal of
any outward trouble is then doubly comfortable to us when at the same
time God gives us some assurance of the forgiveness of our sins. If we
receive the atonement, we have reason to rejoice, Rom. v. 11. (2.) His
ceremonial pollution shall be removed, which had kept him from the
participation of the holy things. And this is called making an
atonement for him, because our restoration to the privileges of God's
children, typified hereby, is owing purely to the great propitiation.
When the atonement is made for him he shall be clean, both to his own
satisfaction and to his reputation among his neighbours; he shall
retrieve both his credit and his comfort, and both these true penitents
become entitled to, both ease and honour, by their interest in the
atonement. The burnt-offering, besides the atonement that was made by
it, was a thankful acknowledgment of God's mercy to him: and the more
immediate the hand of God was both in the sickness and in the cure the
more reason he had thus to give glory to him, and thus, as our Saviour
speaks (Mark i. 44), to offer for his cleansing all those things which
Moses commanded for a testimony unto them.
21 And if he be poor, and cannot get so much; then he shall take one
lamb for a trespass offering to be waved, to make an atonement for him,
and one tenth deal of fine flour mingled with oil for a meat offering,
and a log of oil; 22 And two turtledoves, or two young pigeons, such
as he is able to get; and the one shall be a sin offering, and the
other a burnt offering. 23 And he shall bring them on the eighth day
for his cleansing unto the priest, unto the door of the tabernacle of
the congregation, before the Lord. 24 And the priest shall take the
lamb of the trespass offering, and the log of oil, and the priest shall
wave them for a wave offering before the Lord: 25 And he shall kill
the lamb of the trespass offering, and the priest shall take some of
the blood of the trespass offering, and put it upon the tip of the
right ear of him that is to be cleansed, and upon the thumb of his
right hand, and upon the great toe of his right foot: 26 And the
priest shall pour of the oil into the palm of his own left hand: 27
And the priest shall sprinkle with his right finger some of the oil
that is in his left hand seven times before the Lord: 28 And the
priest shall put of the oil that is in his hand upon the tip of the
right ear of him that is to be cleansed, and upon the thumb of his
right hand, and upon the great toe of his right foot, upon the place of
the blood of the trespass offering: 29 And the rest of the oil that
is in the priest's hand he shall put upon the head of him that is to be
cleansed, to make an atonement for him before the Lord. 30 And he
shall offer the one of the turtledoves, or of the young pigeons, such
as he can get; 31 Even such as he is able to get, the one for a sin
offering, and the other for a burnt offering, with the meat offering:
and the priest shall make an atonement for him that is to be cleansed
before the Lord. 32 This is the law of him in whom is the plague of
leprosy, whose hand is not able to get that which pertaineth to his
cleansing.
We have here the gracious provision which the law made for the
cleansing of poor lepers. If they were not able to bring three lambs,
and three tenth-deals of flour, they must bring one lamb, and one
tenth-deal of flour, and, instead of the other two lambs, two
turtle-doves or two young pigeons, v. 21, 22. Here see, 1. That the
poverty of the person concerned would not excuse him if he brought no
offering at all. Let none think that because they are poor God requires
no service from them, since he has considered them, and demands that
which it is in the power of the poorest to give. "My son, give me thy
heart, and with that the calves of thy lips shall be accepted instead
of the calves of the stall." 2. That God expected from those who were
poor only according to their ability; his commandments are not
grievous, nor does he make us to serve with an offering. The poor are
as welcome to God's altar as the rich; and, if there be first a willing
mind and an honest heart, two pigeons, when they are the utmost a man
is able to get, are as acceptable to God as two lambs; for he requires
according to what a man has and not according to what he has not. But
it is observable that though a meaner sacrifice was accepted from the
poor, yet the very same ceremony was used for them as was for the rich;
for their souls are as precious and Christ and his gospel are the same
to both. Let not us therefore have the faith of our Lord Jesus Christ
with respect of persons, Jam. ii. 1.
33 And the Lord spake unto Moses and unto Aaron, saying, 34 When ye
be come into the land of Canaan, which I give to you for a possession,
and I put the plague of leprosy in a house of the land of your
possession; 35 And he that owneth the house shall come and tell the
priest, saying, It seemeth to me there is as it were a plague in the
house: 36 Then the priest shall command that they empty the house,
before the priest go into it to see the plague, that all that is in the
house be not made unclean: and afterward the priest shall go in to see
the house: 37 And he shall look on the plague, and, behold, if the
plague be in the walls of the house with hollow strakes, greenish or
reddish, which in sight are lower than the wall; 38 Then the priest
shall go out of the house to the door of the house, and shut up the
house seven days: 39 And the priest shall come again the seventh day,
and shall look: and, behold, if the plague be spread in the walls of
the house; 40 Then the priest shall command that they take away the
stones in which the plague is, and they shall cast them into an unclean
place without the city: 41 And he shall cause the house to be scraped
within round about, and they shall pour out the dust that they scrape
off without the city into an unclean place: 42 And they shall take
other stones, and put them in the place of those stones; and he shall
take other mortar, and shall plaster the house. 43 And if the plague
come again, and break out in the house, after that he hath taken away
the stones, and after he hath scraped the house, and after it is
plastered; 44 Then the priest shall come and look, and, behold, if
the plague be spread in the house, it is a fretting leprosy in the
house: it is unclean. 45 And he shall break down the house, the
stones of it, and the timber thereof, and all the mortar of the house;
and he shall carry them forth out of the city into an unclean place.
46 Moreover he that goeth into the house all the while that it is shut
up shall be unclean until the even. 47 And he that lieth in the house
shall wash his clothes; and he that eateth in the house shall wash his
clothes. 48 And if the priest shall come in, and look upon it, and,
behold, the plague hath not spread in the house, after the house was
plastered: then the priest shall pronounce the house clean, because the
plague is healed. 49 And he shall take to cleanse the house two
birds, and cedar wood, and scarlet, and hyssop: 50 And he shall kill
the one of the birds in an earthen vessel over running water: 51 And
he shall take the cedar wood, and the hyssop, and the scarlet, and the
living bird, and dip them in the blood of the slain bird, and in the
running water, and sprinkle the house seven times: 52 And he shall
cleanse the house with the blood of the bird, and with the running
water, and with the living bird, and with the cedar wood, and with the
hyssop, and with the scarlet: 53 But he shall let go the living bird
out of the city into the open fields, and make an atonement for the
house: and it shall be clean.
This is the law concerning the leprosy in a house. Now that they were
in the wilderness they dwelt in tents, and had no houses, and therefore
the law is made only an appendix to the former laws concerning the
leprosy, because it related, not to their present state, but to their
future settlement. The leprosy in a house is as unaccountable as the
leprosy in a garment; but, if we see not what natural causes of it can
be assigned, we may resolve it into the power of the God of nature, who
here says, I put the leprosy in a house (v. 34), as his curse is said
to enter into a house, and consume it with the timber and stones
thereof, Zech. v. 4. Now, 1. It is supposed that even in Canaan itself,
the land of promise, their houses might be infected with a leprosy.
Though it was a holy land, this would not secure them from this plague,
while the inhabitants were many of them so unholy. Thus a place and a
name in the visible church will not secure wicked people from God's
judgments. 2. It is likewise taken for granted that the owner of the
house will make the priest acquainted with it, as soon as he sees the
least cause to suspect the leprosy in his house: It seemeth to me there
is as it were a plague in the house, v. 35. Sin, where that reigns in a
house, is a plague there, as it is in a heart. And masters of families
should be aware and afraid of the first appearance of gross sin in
their families, and put away the iniquity, whatever it is, far from
their tabernacles, Job xxii. 23. They should be jealous with a godly
jealousy concerning those under their charge, lest they be drawn into
sin, and take early advice, if it but seem that there is a plague in
the house, lest the contagion spread, and many be by it defiled and
destroyed. 3. If the priest, upon search, found that the leprosy had
got into the house, he must try to cure it, by taking gout that part of
the building that was infected, v. 40, 41. This was like cutting off a
gangrened limb, for the preservation of the rest of the body.
Corruption should be purged out in time, before it spread; for a little
leaven leaveneth the whole lump. If thy right hand offend thee, cut it
off. 4. If yet it remained in the house, the whole house must be pulled
down, and all the materials carried to the dunghill, v. 44, 45. The
owner had better be without a dwelling than live in one that was
infected. Note, The leprosy of sin, if it be obstinate under the
methods of cure, will at last be the ruin of families and churches. If
Babylon will not be healed, she shall be forsaken and abandoned, and
(according to the law respecting the leprous house), they shall not
take of her a stone for a corner, nor a stone for foundations, Jer. li.
9, 26. The remainders of sin and corruption in our mortal bodies are
like this leprosy in the house; after all our pains in scraping and
plastering, we shall never be quite clear of it, till the earthly house
of this tabernacle be dissolved and taken down; when we are dead we
shall be free from sin, and not till then, Rom. vi. 7. 5. If the taking
out the infected stones cured the house, and the leprosy did not spread
any further, then the house must be cleansed; not only aired, that it
might be healthful, but purified from the ceremonial pollution, that it
might be fit to be the habitation of an Israelite. The ceremony of its
cleansing was much the same with that of cleansing a leprous person, v.
49, &c. This intimated that the house was smitten for the man's sake
(as bishop Patrick expresses it), and he was to look upon himself as
preserved by divine mercy. The houses of Israelites are said to be
dedicated (Deut. xx. 5), for they were a holy nation, and therefore
they ought to keep their houses pure from all ceremonial pollutions,
that they might be fit for the service of that God to whom they were
devoted. And the same care should we take to reform whatever is amiss
in our families, that we and our houses may serve the Lord; see Gen.
xxxv. 2. Some have thought the leprosy in the house was typical of the
idolatry of the Jewish church, which did strangely cleave to it; for,
though some of the reforming kings took away the infected stones, yet
still it broke out again, till by the captivity of Babylon God took
down the house, and carried it to an unclean land; and this proved an
effectual cure of their inclination to idols and idolatrous worships.
54 This is the law for all manner of plague of leprosy, and scall, 55
And for the leprosy of a garment, and of a house, 56 And for a
rising, and for a scab, and for a bright spot: 57 To teach when it is
unclean, and when it is clean: this is the law of leprosy.
This is the conclusion of this law concerning the leprosy. There is no
repetition of it in Deuteronomy, only a general memorandum given (Deut.
xxiv. 8), Take heed in the plague of leprosy. We may see in this law,
1. The gracious care God took of his people Israel, for to them only
this law pertained, and not to the Gentiles. When Naaman the Syrian was
cured of his leprosy he was not bidden to show himself to the priest,
though he was cured in Jordan, as the Jews that were cured by our
Saviour were. Thus those who are entrusted with the key of discipline
in the church judge those only that are within; but those that are
without God judgeth, 1 Cor. v. 12, 13. 2. The religious care we ought
to take of ourselves, to keep our minds from the dominion of all sinful
affections and dispositions, which are both their disease and their
defilement, that we may be fit for the service of God. We ought also to
avoid all bad company, and, as much as may be, to avoid coming within
the danger of being infected by it. Touch not the unclean thing, saith
the Lord, and I will receive you, 2 Cor. vi. 17.
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L E V I T I C U S
CHAP. XV.
In this chapter we have laws concerning other ceremonial uncleannesses
contracted either by bodily disease like that of the leper, or some
natural incidents, and this either, I. In men, ver. 1-18. Or, II. In
women, ver. 19-33. We need not be at all curious in explaining these
antiquated laws, it is enough if we observe the general intention; but
we have need to be very cautious lest sin take occasion by the
commandment to become more exceedingly sinful; and exceedingly sinful
it is when lust is kindled by sparks of fire from God's altar. The case
is bad with the soul when it is putrefied by that which should purify
it.
Ceremonial Purification. (b. c. 1490.)
1 And the Lord spake unto Moses and to Aaron, saying, 2 Speak unto
the children of Israel, and say unto them, When any man hath a running
issue out of his flesh, because of his issue he is unclean. 3 And
this shall be his uncleanness in his issue: whether his flesh run with
his issue, or his flesh be stopped from his issue, it is his
uncleanness. 4 Every bed, whereon he lieth that hath the issue, is
unclean: and every thing, whereon he sitteth, shall be unclean. 5 And
whosoever toucheth his bed shall wash his clothes, and bathe himself in
water, and be unclean until the even. 6 And he that sitteth on any
thing whereon he sat that hath the issue shall wash his clothes, and
bathe himself in water, and be unclean until the even. 7 And he that
toucheth the flesh of him that hath the issue shall wash his clothes,
and bathe himself in water, and be unclean until the even. 8 And if
he that hath the issue spit upon him that is clean; then he shall wash
his clothes, and bathe himself in water, and be unclean until the even.
9 And what saddle soever he rideth upon that hath the issue shall be
unclean. 10 And whosoever toucheth any thing that was under him shall
be unclean until the even: and he that beareth any of those things
shall wash his clothes, and bathe himself in water, and be unclean
until the even. 11 And whomsoever he toucheth that hath the issue,
and hath not rinsed his hands in water, he shall wash his clothes, and
bathe himself in water, and be unclean until the even. 12 And the
vessel of earth, that he toucheth which hath the issue, shall be
broken: and every vessel of wood shall be rinsed in water. 13 And
when he that hath an issue is cleansed of his issue; then he shall
number to himself seven days for his cleansing, and wash his clothes,
and bathe his flesh in running water, and shall be clean. 14 And on
the eighth day he shall take to him two turtledoves, or two young
pigeons, and come before the Lord unto the door of the tabernacle of
the congregation, and give them unto the priest: 15 And the priest
shall offer them, the one for a sin offering, and the other for a burnt
offering; and the priest shall make an atonement for him before the
Lord for his issue. 16 And if any man's seed of copulation go out
from him, then he shall wash all his flesh in water, and be unclean
until the even. 17 And every garment, and every skin, whereon is the
seed of copulation, shall be washed with water, and be unclean until
the even. 18 The woman also with whom man shall lie with seed of
copulation, they shall both bathe themselves in water, and be unclean
until the even.
We have here the law concerning the ceremonial uncleanness that was
contracted by running issues in men. It is called in the margin (v. 2)
the running of the reins: a very grievous and loathsome disease, which
was, usually the effect and consequent of wantonness and uncleanness,
and a dissolute course of life, filling men's bones with the sins of
their youth, and leaving them to mourn at the last, when all the
pleasures of their wickedness have vanished, and nothing remains but
the pain and anguish of a rotten carcase and a wounded conscience. And
what fruit has the sinner then of those things whereof he has so much
reason to be ashamed? Rom. vi. 21. As modesty is an ornament of grace
to the head and chains about the neck, so chastity is health to the
navel and marrow to the bones; but uncleanness is a wound and
dishonour, the consumption of the flesh and the body, and a sin which
is often its own punishment more than any other. It was also sometimes
inflicted by the righteous hand of God for other sins, as appears by
David's imprecation of a curse upon the family of Joab, for the murder
of Abner. 2 Sam. iii. 29, Let there not fail from the house of Joab one
that hath an issue, or is a leper. A vile disease for vile deserts. Now
whoever had this disease upon him, 1. He was himself unclean, v. 2. He
must not dare to come near the sanctuary, it was at his peril if he
did, nor might he eat of the holy things. This signified the filthiness
of sin, and of all the productions of our corrupt nature, which render
us odious to God's holiness, and utterly unfit for communion with him.
Out of a pure heart well kept are the issues of life (Prov. iv. 23),
but out of an unclean heart comes that which is defiling, Matt. xii.
34, 35. 2. He made every person and thing unclean that he touched, or
that touched him, v. 4-12. His bed, and his chair, and his saddle, and
every thing that belonged to him, could not be touched without a
ceremonial uncleanness contracted, which a man must remain conscious to
himself of till sunset, and from which he could not be cleansed without
washing his clothes, and bathing his flesh in water. This signified the
contagion of sin, the danger we are in of being polluted by conversing
with those that are polluted, and the need we have with the utmost
circumspection to save ourselves from this untoward generation. 3. When
he was cured of the disease, yet he could not be cleansed from the
pollution without a sacrifice, for which he was to prepare himself by
seven days' expectation after he was perfectly clear from his
distemper, and by bathing in spring water, v. 13-15. This signified the
great gospel duties of faith and repentance, and the great gospel
privileges of the application of Christ's blood to our souls for our
justification and his grace for our sanctification. God has promised to
sprinkle clean water upon us, and to cleanse us from all our
filthiness, and has appointed us by repentance to wash and make
ourselves clean: he has also provided a sacrifice of atonement, and
requires us by faith to interest ourselves in that sacrifice; for it is
the blood of Christ his Son that cleanses us from all sin, and by which
atonement is made for us, that we may have admission into God's
presence and may partake of his favour.
19 And if a woman have an issue, and her issue in her flesh be blood,
she shall be put apart seven days: and whosoever toucheth her shall be
unclean until the even. 20 And every thing that she lieth upon in her
separation shall be unclean: every thing also that she sitteth upon
shall be unclean. 21 And whosoever toucheth her bed shall wash his
clothes, and bathe himself in water, and be unclean until the even.
22 And whosoever toucheth any thing that she sat upon shall wash his
clothes, and bathe himself in water, and be unclean until the even.
23 And if it be on her bed, or on any thing whereon she sitteth, when
he toucheth it, he shall be unclean until the even. 24 And if any man
lie with her at all, and her flowers be upon him, he shall be unclean
seven days; and all the bed whereon he lieth shall be unclean. 25 And
if a woman have an issue of her blood many days out of the time of her
separation, or if it run beyond the time of her separation; all the
days of the issue of her uncleanness shall be as the days of her
separation: she shall be unclean. 26 Every bed whereon she lieth all
the days of her issue shall be unto her as the bed of her separation:
and whatsoever she sitteth upon shall be unclean, as the uncleanness of
her separation. 27 And whosoever toucheth those things shall be
unclean, and shall wash his clothes, and bathe himself in water, and be
unclean until the even. 28 But if she be cleansed of her issue, then
she shall number to herself seven days, and after that she shall be
clean. 29 And on the eighth day she shall take unto her two turtles,
or two young pigeons, and bring them unto the priest, to the door of
the tabernacle of the congregation. 30 And the priest shall offer the
one for a sin offering, and the other for a burnt offering; and the
priest shall make an atonement for her before the Lord for the issue of
her uncleanness. 31 Thus shall ye separate the children of Israel
from their uncleanness; that they die not in their uncleanness, when
they defile my tabernacle that is among them. 32 This is the law of
him that hath an issue, and of him whose seed goeth from him, and is
defiled therewith; 33 And of her that is sick of her flowers, and of
him that hath an issue, of the man, and of the woman, and of him that
lieth with her that is unclean.
This is concerning the ceremonial uncleanness which women lay under
from their issues, both those that were regular and healthful, and
according to the course of nature (v. 19-24), and those that were
unseasonable, excessive, and the disease of the body; such was the
bloody issue of that poor woman who was suddenly cured by touching the
hem of Christ's garment, after she had lain twelve years under her
distemper, and had spent her estate upon physicians and physic in vain.
This made the woman that was afflicted with it unclean (v. 25) and
every thing she touched unclean, v. 26, 27. And if she was cured, and
found by seven days' trial that she was perfectly free from her issue
of blood, she was to be cleansed by the offering of two turtle-doves or
two young pigeons, to make an atonement for her, v. 28, 29. All wicked
courses, particularly idolatries, are compared to the uncleanness of a
removed woman (Ezek. xxxvi. 17), and, in allusion to this, it is said
of Jerusalem (Lam. i. 9), Her filthiness is in her skirts, so that (as
it follows, v. 17) she was shunned as a menstruous woman.
I. The reasons given for all these laws (which we are ready to think
might very well have been spared) we have, v. 31. 1. Thus shall you
separate the children of Israel (for to them only and their servants
and proselytes these laws pertained) from their uncleanness; that is,
(1.) By these laws they were taught their privilege and honour, that
they were purified unto God a peculiar people, and were intended by the
holy God for a kingdom of priests, a holy nation; for that was a
defilement to them which was not so to others. (2.) They were also
taught their duty, which was to preserve the honour of their purity,
and to keep themselves from all sinful pollutions. It was easy for them
to argue that if those pollutions which were natural, unavoidable,
involuntary, their affliction and not their sin, rendered them for the
time so odious that they were not fit for communion either with God or
man, much more abominable and filthy were they if they sinned against
the light and law of nature, by drunkenness, adultery, fraud, and the
like sins, which defile the very mind and conscience. And, if these
ceremonial pollutions could not be done away but by sacrifice and
offering, something greater and much more valuable must be expected and
depended upon for the purifying of the soul from the uncleanness of
sin. 2. Thus their dying in their uncleanness by the hand of God's
justice, if while they were under any of these defilements they should
come near the sanctuary, would be prevented. Note, It is a dangerous
thing to die in our uncleanness; and it is our own fault if we do,
since we have not only fair warning given us, by God's law, against
those things that will defile us, but also such gracious provision made
by his gospel for our cleansing if at any time we be defiled. 3. In all
these laws there seems to be a special regard had to the honour of the
tabernacle, to which none must approach in their uncleanness, that they
defile not my tabernacle. Infinite Wisdom took this course to preserve
in the minds of that careless people a continual dread of, and
veneration for, the manifestations of God's glory and presence among
them in his sanctuary. Now that the tabernacle of God was with men
familiarity would be apt to breed contempt, and therefore the law made
so many things of frequent incidence to be ceremonial pollutions, and
to involve an incapacity of drawing near to the sanctuary (making death
the penalty), that so they might not approach without great caution,
and reverence, and serious preparation, and fear of being found unfit.
Thus they were taught never to draw near to God but with an awful
humble sense of their distance and danger, and an exact observance of
every thing that was required in order to their safety and acceptance.
II. And what duty must we learn from all this? 1. Let us bless God that
we are not under the yoke of these carnal ordinances, that, as nothing
can destroy us, so nothing can defile us, but sin. Those may now
partake of the Lord's supper who durst not then eat of the
peace-offerings. And the defilement we contract by our sins of daily
infirmity we may be cleansed from in secret by the renewed acts of
repentance and faith, without bathing in water or bringing an offering
to the door of the tabernacle. 2. Let us carefully abstain from all
sin, as defiling to the conscience, and particularly from all fleshly
lusts, possessing our vessel in sanctification and honour, and not in
the lusts of uncleanness, which not only pollute the soul, but war
against it, and threaten its ruin. 3. Let us all see how indispensably
necessary real holiness is to our future happiness, and get our hearts
purified by faith, that we may see God. Perhaps it is in allusion to
these laws which forbade the unclean to approach the sanctuary that
when it is asked, Who shall stand in God's holy place? it is answered,
He that hath clean hands and a pure heart (Ps. xxxiv. 3, 4); for
without holiness no man shall see the Lord.
__________________________________________________________________
L E V I T I C U S
CHAP. XVI.
In this chapter we have the institution of the annual solemnity of the
day of atonement, or expiation, which had as much gospel in it as
perhaps any of the appointments of the ceremonial law, as appears by
the reference the apostle makes to it, Heb. ix. 7, &c. We had before
divers laws concerning sin-offerings for particular persons, and to be
offered upon particular occasions; but this is concerning the stated
sacrifice, in which the whole nation was interested. The whole service
of the day is committed to the high priest. I. He must never come into
the most holy place but upon this day, ver. 1, 2. II. He must come
dressed in linen garments, ver. 4. III. He must bring a sin-offering
and a burnt-offering for himself (ver. 3), offer his sin-offering (ver.
6-11), then go within the veil with some of the blood of his
sin-offering, burn incense, and sprinkle the blood before the
mercy-seat, ver. 12-14. IV. Two goats must be provided for the people,
lots cast upon them, and, 1. One of them must be a sin-offering for the
people (ver. 5, 7-9), and the blood of it must be sprinkled before the
mercy-seat (ver. 15-17), and then some of the blood of both the
sin-offerings must be sprinkled upon the altar, ver. 18, 19. 2. The
other must be a scape-goat (ver. 10), the sins of Israel must be
confessed over him, and then he must be sent away into the wilderness
(ver. 20-22), and he that brought him away must be ceremonially
unclean, ver. 26. V. The burnt-offerings were then to be offered, the
fat of the sin-offerings burnt on the altar, and their flesh burnt
without the camp, ver. 23-25, 27, 28. VI. The people were to observe
the day religiously by a holy rest and holy mourning for sin; and this
was to be a statute for ever, ver. 29, &c.
The Great Day of Atonement. (b. c. 1490.)
1 And the Lord spake unto Moses after the death of the two sons of
Aaron, when they offered before the Lord, and died; 2 And the Lord
said unto Moses, Speak unto Aaron thy brother, that he come not at all
times into the holy place within the vail before the mercy seat, which
is upon the ark; that he die not: for I will appear in the cloud upon
the mercy seat. 3 Thus shall Aaron come into the holy place: with a
young bullock for a sin offering, and a ram for a burnt offering. 4
He shall put on the holy linen coat, and he shall have the linen
breeches upon his flesh, and shall be girded with a linen girdle, and
with the linen mitre shall he be attired: these are holy garments;
therefore shall he wash his flesh in water, and so put them on.
Here is, I. The date of this law concerning the day of atonement: it
was after the death of the two sons of Aaron (v. 1), which we read, ch.
x. 1. 1. Lest Aaron should fear that any remaining guilt of that sin
should cleave to his family, or (seeing the priests were so apt to
offend) that some after-sin of his other sons should be the ruin of his
family, he is directed how to make atonement for his house, that it
might keep in with God; for the atonement for it would be the
establishment of it, and preserve the entail of the blessing upon it.
2. The priests being warned by the death of Nadab and Abihu to approach
to God with reverence and godly fear (without which they came at their
peril), directions are here given how the nearest approach might be
made, not only without peril, but to unspeakable advantage and comfort,
if the directions were observed. When they were cut off for an undue
approach, the rest must not say, "Then we will not draw near at all,"
but, "Then we will do it by rule." They died for their sin, therefore
God graciously provides for the rest, that they die not. Thus God's
judgments on some should be instructions to others.
II. The design of this law. One intention of it was to preserve a
veneration for the most holy place, within the veil, where the
Shechinah, or divine glory, was pleased to dwell between the cherubim:
Speak unto Aaron, that he come not at all times into the holy place, v.
2. Before the veil some of the priests came every day to burn incense
upon the golden altar, but within the veil none must ever come but the
high priest only, and he but on one day in the year, and with great
ceremony and caution. That place where God manifested his special
presence must not be made common. If none must come into the
presence-chamber of an earthly king uncalled, no, not the queen
herself, upon pain of death (Esth. iv. 11), was it not requisite that
the same sacred respect should be paid to the Kings of kings? But see
what a blessed change is made by the gospel of Christ; all good
Christians have now boldness to enter into the holiest, through the
veil, every day (Heb. x. 19, 20); and we come boldly (not as Aaron
must, with fear and trembling) to the throne of grace, or mercy-seat,
Heb. iv. 16. While the manifestations of God's presence and grace were
sensible, it was requisite that they should thus be confined and upon
reserve, because the objects of sense the more familiar they are made
the less awful or delightful they become; but now that they are purely
spiritual it is otherwise, for the objects of faith the more they are
conversed with the more do they manifest of their greatness and
goodness: now therefore we are welcome to come at all times into the
holy place not made with hands, for we are made to sit together with
Christ in heavenly places by faith, Eph. ii. 6. Then Aaron must not
come near at all times, lest he die; we now must come near at all times
that we may live: it is distance only that is our death. Then God
appeared in the cloud upon the mercy-seat, but now with open face we
behold, not in a dark cloud, but in a clear glass, the glory of the
Lord, 2 Cor. iii. 18.
III. The person to whom the work of this day was committed, and that
was the high priest only: Thus shall Aaron come into the holy place, v.
3. He was to do all himself upon the day of atonement: only there was a
second provided to be his substitute or supporter, in case any thing
should befal him, either of sickness or ceremonial uncleanness, that he
could not perform the service of the day. All Christians are spiritual
priests, but Christ only is the high priest, and he alone it is that
makes atonement, nor needed he either assistant or substitute.
IV. The attire of the high priest in this service. He was not to be
dressed up in his rich garments that were peculiar to himself: he was
not to put on the ephod, with the precious stones in it, but only the
linen clothes which he wore in common with the inferior priests, v. 4.
That meaner dress did best become him on this day of humiliation; and,
being thinner and lighter, he would in it be more expedite for the work
or service of the day, which was all to go through his hands. Christ,
our high priest, made atonement for sin in our nature; not in the robes
of his own peculiar glory, but the linen garments of our mortality,
clean indeed, but mean.
5 And he shall take of the congregation of the children of Israel two
kids of the goats for a sin offering, and one ram for a burnt offering.
6 And Aaron shall offer his bullock of the sin offering, which is for
himself, and make an atonement for himself, and for his house. 7 And
he shall take the two goats, and present them before the Lord at the
door of the tabernacle of the congregation. 8 And Aaron shall cast
lots upon the two goats; one lot for the Lord, and the other lot for
the scapegoat. 9 And Aaron shall bring the goat upon which the Lord's
lot fell, and offer him for a sin offering. 10 But the goat, on which
the lot fell to be the scapegoat, shall be presented alive before the
Lord, to make an atonement with him, and to let him go for a scapegoat
into the wilderness. 11 And Aaron shall bring the bullock of the sin
offering, which is for himself, and shall make an atonement for
himself, and for his house, and shall kill the bullock of the sin
offering which is for himself: 12 And he shall take a censer full of
burning coals of fire from off the altar before the Lord, and his hands
full of sweet incense beaten small, and bring it within the vail: 13
And he shall put the incense upon the fire before the Lord, that the
cloud of the incense may cover the mercy seat that is upon the
testimony, that he die not: 14 And he shall take of the blood of the
bullock, and sprinkle it with his finger upon the mercy seat eastward;
and before the mercy seat shall he sprinkle of the blood with his
finger seven times.
The Jewish writers say that for seven days before the day of expiation
the high priest was to retire from his own house, and to dwell in a
chamber of the temple, that he might prepare himself for the service of
this great day. During those seven days he himself did the work of the
inferior priests about the sacrifices, incense, &c., that he might have
his hand in for this day: he must have the institution read to him
again and again, that he might be fully apprised of the whole method.
1. He was to begin the service of the day very early with the usual
morning sacrifice, after he had first washed his whole body before he
dressed himself, and his hands and feet again afterwards. He then
burned the daily incense, dressed the lamps, and offered the
extraordinary sacrifice appointed for this day (not here, but Num.
xxix. 8), a bullock, a ram, and seven lambs, all for burnt-offerings.
This he is supposed to have done in his high priest's garments. 2. He
must now put off his rich robes, bathe himself, put on the linen
garments, and present unto the Lord his own bullock, which was to be a
sin-offering for himself and his own house, v. 6. The bullock was set
between the temple and the altar, and the offering of him mentioned in
this verse was the making of a solemn confession of his sins and the
sins of his house, earnestly praying for the forgiveness of them, and
this with his hands on the head of the bullock. 3. He must then cast
lots upon the two goats, which were to make (both together) one
sin-offering for the congregation. One of these goats must be slain, in
token of a satisfaction to be made to God's justice for sin, the other
must be sent away, in token of the remission or dismission of sin by
the mercy of God. Both must be presented together to God (v. 7) before
the lot was cast upon them, and afterwards the scape-goat by itself, v.
10. Some think that goats were chosen for the sin-offering because, by
the disagreeableness of their smell, the offensiveness of sin is
represented: others think, because it was said that the demons which
the heathens then worshipped often appeared to their worshippers in the
form of goats, God therefore obliged his people to sacrifice goats,
that they might never be tempted to sacrifice to goats. 4. The next
thing to be done was to kill the bullock for the sin-offering for
himself and his house, v. 11. "Now," say the Jews, "he must again put
his hands on the head of the bullock, and repeat the confession and
supplication he had before made, and kill the bullock with his own
hands, to make atonement for himself first (for how could he make
reconciliation for the sins of the people till he was himself first
reconciled?) and for his house, not only his own family, but all the
priests, who are called the house of Aaron," Ps. cxxxv. 19. This
charity must begin at home, though it must not end there. The bullock
being killed, he left one of the priests to stir the blood, that it
might not thicken, and then, 5. He took a censer of burning coals (that
would not smoke) in one hand, and a dish full of the sweet incense in
the other, and then went into the holy of holies through the veil, and
went up towards the ark, set the coals down upon the floor, and
scattered the incense upon them, so that the room was immediately
filled with smoke. The Jews say that he was to go in side-ways, that he
might not look directly upon the ark where the divine glory was, till
it was covered with smoke; then he must come out backwards, out of
reverence to the divine majesty; and, after a short prayer, he was to
hasten out of the sanctuary, to show himself to the people, that they
might not suspect that he had misbehaved himself and died before the
Lord. 6. He then fetched the blood of the bullock from the priest whom
he had left stirring it, and took that in with him the second time into
the holy of holies, which was now filled with the smoke of the incense,
and sprinkled with his finger of that blood upon, or rather towards,
the mercy-seat, once over against the top of it and then seven times
towards the lower part of it, v. 14. But the drops of blood (as the
Jews expound it) all fell upon the ground, and none touched the
mercy-seat. Having done this, he came out of the most holy place, set
the basin of blood down in the sanctuary, and went out.
15 Then shall he kill the goat of the sin offering, that is for the
people, and bring his blood within the vail, and do with that blood as
he did with the blood of the bullock, and sprinkle it upon the mercy
seat, and before the mercy seat: 16 And he shall make an atonement
for the holy place, because of the uncleanness of the children of
Israel, and because of their transgressions in all their sins: and so
shall he do for the tabernacle of the congregation, that remaineth
among them in the midst of their uncleanness. 17 And there shall be
no man in the tabernacle of the congregation when he goeth in to make
an atonement in the holy place, until he come out, and have made an
atonement for himself, and for his household, and for all the
congregation of Israel. 18 And he shall go out unto the altar that is
before the Lord, and make an atonement for it; and shall take of the
blood of the bullock, and of the blood of the goat, and put it upon the
horns of the altar round about. 19 And he shall sprinkle of the blood
upon it with his finger seven times, and cleanse it, and hallow it from
the uncleanness of the children of Israel.
When the priest had come out from the sprinkling the blood of the
bullock before the mercy-seat, 1. He must next kill the goat which was
the sin-offering for the people (v. 15) and go the third time into the
holy of holies, to sprinkle the blood of the goat, as he had done that
of the bullock; and thus he was to make atonement for the holy place
(v. 16); that is, whereas the people by their sins had provoked God to
take away those tokens of his favourable presence with them, and
rendered even that holy place unfit to be the habitation of the holy
God, atonement was hereby made for sin, that God, being reconciled to
them, might continue with them. 2. He must then do the same for the
outward part of the tabernacle that he had done for the inner room, by
sprinkling the blood of the bullock first, and then that of the goat,
without the veil, where the table and incense-altar stood, eight times
each as before. The reason intimated is because the tabernacle remained
among them in the midst of their uncleanness, v. 16. God would hereby
show them how much their hearts needed to be purified, when even the
tabernacle, only by standing in the midst of such an impure and sinful
people, needed this expiation; and also that even their devotions and
religious performances had much amiss in them, for which it was
necessary that atonement should be made. During this solemnity, none of
the inferior priests must come into the tabernacle (v. 17), but, by
standing without, must own themselves unworthy and unfit to minister
there, because their follies, and defects, and manifold impurities in
their ministry, had made this expiation of the tabernacle necessary. 3.
He must then put some of the blood, both of the bullock and of the goat
mixed together, upon the horns of the altar that is before the Lord, v.
18, 19. It is certain that the altar of incense had this blood put upon
it, for so it is expressly ordered (Exod. xxx. 10); but some think that
this directs the high priest to the altar of burnt-offerings, for that
also is here called the altar before the Lord (v. 12), because he is
said to go out to it, and because it may be presumed that that also had
need of an expiation; for too that the gifts and offerings of the
children of Israel were all brought, from whose uncleanness the altar
is here said to be hallowed.
20 And when he hath made an end of reconciling the holy place, and the
tabernacle of the congregation, and the altar, he shall bring the live
goat: 21 And Aaron shall lay both his hands upon the head of the live
goat, and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting them
upon the head of the goat, and shall send him away by the hand of a fit
man into the wilderness: 22 And the goat shall bear upon him all
their iniquities unto a land not inhabited: and he shall let go the
goat in the wilderness. 23 And Aaron shall come into the tabernacle
of the congregation, and shall put off the linen garments, which he put
on when he went into the holy place, and shall leave them there: 24
And he shall wash his flesh with water in the holy place, and put on
his garments, and come forth, and offer his burnt offering, and the
burnt offering of the people, and make an atonement for himself, and
for the people. 25 And the fat of the sin offering shall he burn upon
the altar. 26 And he that let go the goat for the scapegoat shall
wash his clothes, and bathe his flesh in water, and afterward come into
the camp. 27 And the bullock for the sin offering, and the goat for
the sin offering, whose blood was brought in to make atonement in the
holy place, shall one carry forth without the camp; and they shall burn
in the fire their skins, and their flesh, and their dung. 28 And he
that burneth them shall wash his clothes, and bathe his flesh in water,
and afterward he shall come into the camp.
The high priest having presented unto the Lord the expiatory
sacrifices, by the sprinkling of their blood, the remainder of which,
it is probable, he poured out at the foot of the brazen altar, 1. He is
next to confess the sins of Israel, with both his hands upon the head
of the scape-goat (v. 20, 21); and whenever hands were imposed upon the
head of any sacrifice it was always done with confession, according as
the nature of the sacrifice was; and, this being a sin-offering, it
must be a confession of sin. In the latter and more degenerate ages of
the Jewish church they had a set form of confession prepared for the
high priest, but God here prescribed none; for it might be supposed
that the high priest was so well acquainted with the state of the
people, and had such a tender concern for them, that he needed not any
form. The confession must be as particular as he could make it, not
only of all the iniquities of the children of Israel, but all their
transgressions in all their sins. In one sin there may be many
transgressions, from the several aggravating circumstances of it; and
in our confessions we should take notice of them, and not only say, I
have sinned, but, with Achan, "Thus and thus have I done." By this
confession he must put the sins of Israel upon the head of the goat;
that is, exercising faith upon the divine appointment which constituted
such a translation, he must transfer the punishment incurred from the
sinners to the sacrifice, which would have been but a jest, nay, an
affront to God, if he himself had not ordained it. 2. The goat was then
to be sent away immediately by the hand of a fit person pitched upon
for the purpose, into a wilderness, a land not inhabited; and God
allowed them to make this construction of it, that the sending away of
the goat was the sending away of their sins, by a free and full
remission: He shall bear upon him all their iniquities, v. 22. The
losing of the goat was a sign to them that the sins of Israel should be
sought for, and not found, Jer. l. 20. The later Jews had a custom to
tie one shred of scarlet cloth to the horns of the goat and another to
the gate of the temple, or to the top of the rock where the goat was
lost, and they concluded that if it turned white, as they say it
usually did, the sins of Israel were forgiven, as it is written, Though
your sins have been as scarlet, they shall be as wool: and they add
that for forty years before the destruction of Jerusalem by the Romans
the scarlet cloth never changed colour at all, which is a fair
confession that, having rejected the substance, the shadow stood them
in no stead. 3. The high priest must then put off his linen garments in
the tabernacle, and leave them there, the Jews say never to be worn
again by himself or any other, for they made new ones every year; and
he must bathe himself in water, put on his rich clothes, and then offer
both his own and the people's burnt-offerings, v. 23, 24. When we have
the comfort of our pardon God must have the glory of it. If we have the
benefit of the sacrifice of atonement, we must not grudge the
sacrifices of acknowledgment. And, it should seem, the burning of the
fat of the sin-offering was deferred till now (v. 25), that it might be
consumed with the burnt-offerings. 4. The flesh of both those
sin-offerings whose blood was taken within the veil was to be all
burnt, not upon the altar, but at a distance without the camp, to
signify both our putting away sin by true repentance, and the spirit of
burning, and God's putting it away by a full remission, so that it
shall never rise up in judgment against us. 5. He that took the
scape-goat into the wilderness, and those that burned the sin-offering,
were to be looked upon as ceremonially unclean, and must not come into
the camp till they had washed their clothes and bathed their flesh in
water, which signified the defiling nature of sin; even the sacrifice
which was but made sin was defiling: also the imperfection of the legal
sacrifices; they were so far from taking away sin that even they left
some stain upon those that touched them. 6. When all this was done, the
high priest went again into the most holy place to fetch his censer,
and so returned to his own house with joy, because he had done his
duty, and died not.
29 And this shall be a statute for ever unto you: that in the seventh
month, on the tenth day of the month, ye shall afflict your souls, and
do no work at all, whether it be one of your own country, or a stranger
that sojourneth among you: 30 For on that day shall the priest make
an atonement for you, to cleanse you, that ye may be clean from all
your sins before the Lord. 31 It shall be a sabbath of rest unto you,
and ye shall afflict your souls, by a statute for ever. 32 And the
priest, whom he shall anoint, and whom he shall consecrate to minister
in the priest's office in his father's stead, shall make the atonement,
and shall put on the linen clothes, even the holy garments: 33 And he
shall make an atonement for the holy sanctuary, and he shall make an
atonement for the tabernacle of the congregation, and for the altar,
and he shall make an atonement for the priests, and for all the people
of the congregation. 34 And this shall be an everlasting statute unto
you, to make an atonement for the children of Israel for all their sins
once a year. And he did as the Lord commanded Moses.
I. We have here some additional directions in reference to this great
solemnity, particularly,
1. The day appointed for this solemnity. It must be observed yearly on
the tenth day of the seventh month, v. 29. The seventh had been
reckoned the first month, till God appointed that the month in which
the children of Israel came out of Egypt should thenceforward be
accounted and called the first month. Some have fancied that this tenth
day of the seventh month was the day of the year on which our first
parents fell, and that it was kept as a fast in remembrance of their
fall. Dr. Lightfoot computes that this was the day on which Moses came
the last time down from the mount, when he brought with him the renewed
tables, and the assurances of God's being reconciled to Israel, and his
face shone: that day must be a day of atonement throughout their
generations; for the remembrance of God's forgiving them their sin
about the golden calf might encourage them to hope that, upon their
repentance, he would forgive them all trespasses.
2. The duty of the people on this day. (1.) They must rest from all
their labours: It shall be a sabbath of rest, v. 31. The work of the
day was itself enough, and a good day's work if it was done well;
therefore they must do no other work at all. The work of humiliation
for sin requires such a close application of mind, and such a fixed
engagement of the whole man, as will not allow us to turn aside to any
other work. The day of atonement seems to be that sabbath spoken of by
the prophet (Isa. lviii. 13), for it is the same with the fast spoken
of in the verses before. (2.) They must afflict their souls. They must
refrain from all bodily refreshments and delights, in token of inward
humiliation and contrition of soul for their sins. They all fasted on
this day from food (except the sick and children), and laid aside their
ornaments, and did not anoint themselves, as Daniel, ch. x. 3, 12.
David chastened his soul with fasting, Ps. xxxv. 13. And it signified
the mortifying of sin and turning from it, loosing the bands of
wickedness, Isa. lviii. 6, 7. The Jewish doctors advised that they
should not on that day read those portions of scripture which were
proper to affect them with delight and joy, because it was a day to
afflict their souls.
3. The perpetuity of this institution: It shall be a statute for ever,
v. 29, 34. It must not be intermitted any year, nor ever let fall till
that constitution should be dissolved, and the type should be
superseded by the antitype. As long as we are continually sinning, we
must be continually repenting, and receiving the atonement. The law of
afflicting our souls for sin is a statute for ever, which will continue
in force till we arrive where all tears, even those of repentance, will
be wiped from our eyes. The apostle observes it as an evidence of the
insufficiency of the legal sacrifices to take away sin, and purge the
conscience from it, that in them there was a remembrance made of sin
every year, upon the day of atonement, Heb. x. 1-3. The annual
repetition of the sacrifices showed that there was in them only a faint
and feeble effort towards making atonement; it could be done
effectually only by the offering up of the body of Christ once for all,
and that once was sufficient; that sacrifice needed not to be repeated.
II. Let us see what there was of gospel in all this.
1. Here are typified the two great gospel privileges of the remission
of sin and access to God, both which we owe to the mediation of our
Lord Jesus. Here then let us see,
(1.) The expiation of guilt which Christ made for us. He is himself
both the maker and the matter of the atonement; for he is, [1.] The
priest, the high priest, that makes reconciliation for the sins of the
people, Heb. ii. 17. He, and he only, is par negotio--fit for the work
and worthy of the honour: he is appointed by the Father to do it, who
sanctified him, and sent him into the world for this purpose, that God
might in him reconcile the world to himself. He undertook it, and for
our sakes sanctified himself, and set himself apart for it, John xvii.
19. The high priest's frequently bathing himself on this day, and
performing the service of it in fine linen clean and white, signified
the holiness of the Lord Jesus, his perfect freedom from all sin, and
his being beautified and adorned with all grace. No man was to be with
the high priest when he made atonement (v. 17); for our Lord Jesus was
to tread the wine-press alone, and of the people there must be none
with him (Isa. lxiii. 3); therefore, when he entered upon his
sufferings, all his disciples forsook him and fled, for it any of them
had been taken and put to death with him it would have looked as if
they had assisted in making the atonement; none but thieves, concerning
whom there could be no such suspicion, must suffer with him. And
observe what the extent of the atonement was which the high priest
made: it was for the holy sanctuary, for the tabernacle, for the altar,
for the priests, and for all the people, v. 33. Christ's satisfaction
is that which atones for the sins both of ministers and people, the
iniquities of our holy (and our unholy) things; the title we have to
the privileges of ordinances, our comfort in them, and benefit by them,
are all owing to the atonement Christ made. But, whereas the atonement
which the high priest made pertained only to the congregation of
Israel, Christ is the propitiation, not for their sins only, that are
Jews, but for the sins of the whole Gentile world. And in this also
Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice
for his own sin first, of which he was to make confession upon the head
of his sin-offering; but our Lord Jesus had no sin of his own to answer
for. Such a high priest became us, Heb. vii. 26. And therefore, when he
was baptized in Jordan, whereas others stood in the water confessing
their sins (Matt. iii. 6), he went up straightway out of the water (v.
16), having no sins to confess. [2.] As he is the high priest, so he is
the sacrifice with which atonement is made; for he is all in all in our
reconciliation to God. Thus he was prefigured by the two goats, which
both made one offering: the slain goat was a type of Christ dying for
our sins, the scape-goat a type of Christ rising again for our
justification. It was directed by lot, the disposal whereof was of the
Lord, which goat should be slain; for Christ was delivered by the
determinate counsel and foreknowledge of God. First, The atonement is
said to be completed by putting the sins of Israel upon the head of the
goat. They deserved to have been abandoned and sent into a land of
forgetfulness, but that punishment was here transferred to the goat
that bore their sins, with reference to which God is said to have laid
upon our Lord Jesus (the substance of all these shadows) the iniquity
of us all (Isa. liii. 6), and he is said to have borne our sins, even
the punishment of them, in his own body upon the tree, 1 Pet. ii. 24.
Thus was he made sin for us, that is, a sacrifice for sin, 2 Cor. v.
21. He suffered and died, not only for our good, but in our stead, and
was forsaken, and seemed to be forgotten for a time, that we might not
be forsaken and forgotten for ever. Some learned men have computed that
our Lord Jesus was baptized of John in Jordan upon the tenth day of the
seventh month, which was the very day of atonement. Then he entered
upon his office as Mediator, and was immediately driven of the Spirit
into the wilderness, a land not inhabited. Secondly, The consequence of
this was that all the iniquities of Israel were carried into a land of
forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of
world, by taking it upon himself, John i. 29. And, when God forgives
sin, he is said to remember it no more (Heb. viii. 12), to cast it
behind his back (Isa. xxxviii. 17), into the depths of the sea (Mic.
vii. 19), and to separate it as far as the east is from the west, Ps.
ciii. 12.
(2.) The entrance into heaven which Christ made for us is here typified
by the high priest's entrance into the most holy place. This the
apostle has expounded (Heb. ix. 7, &c.), and he shows, [1.] That heaven
is the holiest of all, but not of that building, and that the way into
it by faith, hope, and prayer, through a Mediator, was not then so
clearly manifested as it is to us now by the gospel. [2.] That Christ
our high priest entered into heaven at his ascension once for all, and
as a public person, in the name of all his spiritual Israel, and
through the veil of his flesh, which was rent for that purpose, Heb. x.
20. [3.] That he entered by his own blood (Heb. ix. 12), taking with
him to heaven the virtues of the sacrifice he offered on earth, and so
sprinkling his blood, as it were, before the mercy-seat, where it
speaks better things than the blood of bulls and goats could do. Hence
he is said to appear in the midst of the throne as a lamb that had been
slain, Rev. v. 6. And, though he had no sin of his own to expiate, yet
it was by his own merit that he obtained for himself a restoration to
his own ancient glory (John xvii. 4, 5), as well as an eternal
redemption for us, Heb. ix. 12. [4.] The high priest in the holy place
burned incense, which typified the intercession that Christ ever lives
to make for us within the veil, in virtue of his satisfaction. And we
could not expect to live, no, not before the mercy-seat, if it were not
covered with the cloud of this incense. Mere mercy itself will not save
us, without the interposition of a Mediator. The intercession of Christ
is there set forth before God as incense, as this incense. And as the
high priest interceded for himself first, then for his household, and
then for all Israel, so our Lord Jesus, in the 17th of St. John (which
was a specimen of the intercession he makes in heaven), recommended
himself first to his Father, then his disciples who were his household,
and then all that should believe on him through their word, as all
Israel; and, having thus adverted to the uses and intentions of his
offering, he was immediately seized and crucified, pursuant to these
intentions. [5.] Herein the entry Christ made far exceeded Aaron's,
that Aaron could not gain admission, no, not for his own sons, into the
most holy place; but our Lord Jesus has consecrated for us also a new
and living way into the holiest, so that we also have boldness to
enter, Heb. x. 19, 20. [6.] The high priest was to come out again, but
our Lord Jesus ever lives, making intercession, and always appears in
the presence of God for us, whither as the forerunner he has for us
entered, and where as agent he continues for us to reside.
2. Here are likewise typified the two great gospel duties of faith and
repentance, by which we are qualified for the atonement, and come to be
entitled to the benefit of it. (1.) By faith we must put our hands upon
the head of the offering, relying on Christ as the Lord our
Righteousness, pleading his satisfaction as that which was alone able
to atone for our sins and procure us a pardon. "Thou shalt answer,
Lord, for me. This is all I have to say for myself, Christ has died,
yea, rather has risen again; to his grace and government I entirely
submit myself, and in him I receive the atonement," Rom. v. 11. (2.) By
repentance we must afflict our souls; not only fasting for a time from
the delights of the body, but inwardly sorrowing for our sins, and
living a life of self-denial and mortification. We must also make a
penitent confession of sin, and this with an eye to Christ, whom we
have pierced, and mourning because of him; and with a hand of faith
upon the atonement, assuring ourselves that, if we confess our sins,
God is faithful and just to forgive us our sins, and to cleanse us from
all unrighteousness.
Lastly, In the year of jubilee, the trumpet which proclaimed the
liberty was ordered to be sounded in the close of the day of atonement,
ch. xxv. 9. For the remission of our debt, release from our bondage,
and our return to our inheritance, are all owing to the mediation and
intercession of Jesus Christ. By the atonement we obtain rest for our
souls, and all the glorious liberties of the children of God.
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L E V I T I C U S
CHAP. XVII.
After the law concerning the atonement to be made for all Israel by the
high priest, at the tabernacle, with the blood of bulls and goats, in
this chapter we have two prohibitions necessary for the preservation of
the honour of that atonement. I. That no sacrifice should be offered by
any other than the priests, nor anywhere but at the door of the
tabernacle, and this upon pain of death, ver. 1-9. II. That no blood
should be eaten, and this under the same penalty, ver. 10, &c.
Directions Concerning Sacrifices. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto Aaron, and unto
his sons, and unto all the children of Israel, and say unto them; This
is the thing which the Lord hath commanded, saying, 3 What man soever
there be of the house of Israel, that killeth an ox, or lamb, or goat,
in the camp, or that killeth it out of the camp, 4 And bringeth it
not unto the door of the tabernacle of the congregation, to offer an
offering unto the Lord before the tabernacle of the Lord; blood shall
be imputed unto that man; he hath shed blood; and that man shall be cut
off from among his people: 5 To the end that the children of Israel
may bring their sacrifices, which they offer in the open field, even
that they may bring them unto the Lord, unto the door of the tabernacle
of the congregation, unto the priest, and offer them for peace
offerings unto the Lord. 6 And the priest shall sprinkle the blood
upon the altar of the Lord at the door of the tabernacle of the
congregation, and burn the fat for a sweet savour unto the Lord. 7
And they shall no more offer their sacrifices unto devils, after whom
they have gone a whoring. This shall be a statute for ever unto them
throughout their generations. 8 And thou shalt say unto them,
Whatsoever man there be of the house of Israel, or of the strangers
which sojourn among you, that offereth a burnt offering or sacrifice,
9 And bringeth it not unto the door of the tabernacle of the
congregation, to offer it unto the Lord; even that man shall be cut off
from among his people.
This statute obliged all the people of Israel to bring all their
sacrifices to God's altar, to be offered there. And as to this matter
we must consider,
I. How it stood before. 1. It was allowed to all people to build
altars, and offer sacrifices to God, where they pleased. Wherever
Abraham had a tent he built an altar, and every master of a family was
a priest to his own family, as Job i. 5. 2. This liberty had been an
occasion of idolatry. When every man was his own priest, and had an
altar of his own, by degrees, as they became vain in their
imaginations, they invented gods of their own, and offered their
sacrifices unto demons, v. 7. The word signifies rough or hairy goats,
because it is probable that in the shape the evil spirits often
appeared to them, to invite their sacrifices and to signify their
acceptance of them. For the devil, ever since he became a revolter from
God and a rebel against him, has set up for a rival with him, and
coveted to have divine honours paid him: he had the impudence to
solicit our blessed Saviour to fall down and worship him. The
Israelites themselves had learned in Egypt to sacrifice to demons. And
some of them, it should seem, practised it even since the God of Israel
had so gloriously appeared for them, and with them. They are said to go
a whoring after these demons; for it was such a breach of their
covenant with God as adultery is of the marriage covenant: and they
were as strongly addicted to their idolatrous worships, and as hard to
be reclaimed from them, as those that have given themselves over to
fornication, to work all uncleanness with greediness; and therefore it
is with reference to this that God calls himself a jealous God.
II. How this law settled it. 1. Some think that the children of Israel
were by this law forbidden, while they were in the wilderness, to kill
any beef, or mutton, or veal, or lamb, or goat, even for their common
eating, but at the door of the tabernacle, where the blood and the fat
were to be offered to God upon the altar, and the flesh to be returned
back to the offerer to be eaten as a peace-offering, according to the
law. And the statute is so worded (v. 3, 4) as to favour this opinion,
for it speaks generally of killing any ox, or lamb, or goat. The
learned Dr. Cudworth puts this sense upon it, and thinks that while
they had their tabernacle so near them in the midst of their camp they
ate no flesh but what had first been offered to God, but that when they
were entering Canaan this constitution was altered (Deut. xii. 21), and
they were allowed to kill their beasts of the flock and herd at home,
as well as the roebuck and the hart; only thrice a year they were to
see God at his tabernacle, and to eat and drink before him there. And
it is probable that in the wilderness they did not eat much flesh but
that of their peace-offerings, preserving what cattle they had, for
breed, against they came to Canaan; therefore they murmured for flesh,
being weary of manna; and Moses on that occasion speaks as if they were
very sparing of the flocks and the herds, Num. xi. 4, 22. Yet it is
hard to construe this as a temporary law, when it is expressly said to
be a statute for ever (v. 7); and therefore, 2. It should seem rather
to forbid only the killing of beasts for sacrifice any where but at
God's altar. They must not offer sacrifice, as they had done, in the
open field (v. 5), no, not to the true God, but it must be brought to
the priest, to be offered on the altar of the Lord: and the solemnity
they had lately witnessed, of consecrating both the priests and the
altar, would serve for a good reason why they should confine themselves
to both these that God had so signally appointed and owned. This law
obliged not only the Israelites themselves, but the proselytes or
strangers that were circumcised and sojourned among them, who were in
danger of retaining an affection to their old ways of worship. If any
should transgress this law, and offer sacrifice any where but at the
tabernacle, (1.) The guilt was great: Blood shall be imputed to that
man; he hath shed blood, v. 4. Though it was but a beast he had killed,
yet, killing it otherwise than God had appointed, he was looked upon as
a murderer. It is by the divine grant that we have the liberty to kill
the inferior creatures, to the benefit of which we are not entitled,
unless we submit to the limitations of it, which are that it be not
done either with cruelty or with superstition, Gen. ix. 3, 4. Nor was
there ever any greater abuse done to the inferior creatures than when
they were made either false gods or sacrifices to false gods, to which
the apostle perhaps has special reference when he speaks of the vanity
and bondage of corruption to which the creature was made subject, Rom.
viii. 20, 21, and compare ch. i. 23, 25. Idolatrous sacrifices were
looked upon, not only as adultery, but as murder: he that offereth them
is as if he slew a man, Isa. lxvi. 3. (2.) The punishment should be
severe: That man shall be cut off from among his people. Either the
magistrate must do it if it were manifest and notorious, or, if not,
God would take the work into his own hands, and the offender should be
cut off by some immediate stroke of divine justice. The reasons why God
thus strictly ordered all their sacrifices to be offered at one place
were, [1.] For the preventing of idolatry and superstition. That
sacrifices might be offered to God, and according to the rule, and
without innovations, they must always be offered by the hands of the
priests, who were servants in God's house, and under the eye of the
high priest, who was ruler of the house, and took care to see every
thing done according to God's ordinance. [2.] For the securing of the
honour of God's temple and altar, the peculiar dignity of which would
be endangered if they might offer their sacrifices any where else as
well as there. [3.] For the preserving of unity and brotherly love
among the Israelites, that meeting all at one altar, as all the
children of the family meet daily at one table, they might live and
love as brethren, and be as one man, of one mind in the Lord.
III. How this law was observed. 1. While the Israelites kept their
integrity they had a tender and very jealous regard to this law, as
appears by their zeal against the altar which was erected by the two
tribes and a half, which they would by no means have left standing if
they had not been satisfied that it was never designed, nor should ever
be used, for sacrifice or offering, Josh. xxii. 12, &c. 2. The breach
of this law was for many ages the scandalous and incurable corruption
of the Jewish church, witness that complaint which so often occurs in
the history even of the good kings, Howbeit the high places were not
taken away; and it was an inlet to the grossest idolatries. 3. Yet this
law was, in extraordinary cases, dispensed with. Gideon's sacrifice
(Judg. vi. 26), Manoah's (Judg. xiii. 19), Samuel's (1 Sam. vii. 9; ix.
13; xi. 15), David's (2 Sam. xxiv. 18), and Elijah's (1 Kings xviii.
23), were accepted, though not offered at the usual place: but these
were all either ordered by angels or offered by prophets; and some
think that after the desolation of Shiloh, and before the building of
the temple, while the ark and altar were unsettled, it was more
allowable to offer sacrifice elsewhere.
IV. How the matter stands now, and what use we are to make of this law.
1. It is certain that the spiritual sacrifices we are now to offer are
not confined to any one place. Our Saviour has made this clear (John
iv. 21), and the apostle (1 Tim. ii. 8), according to the prophecy,
that in every place incense should be offered, Mal. i. 11. We have now
no temple nor altar that sanctifies the gift, nor does the gospel unity
lie in one place, but in one heart, and the unity of the spirit. 2.
Christ is our altar, and the true tabernacle (Heb. viii. 2; xiii. 10);
in him God dwells among us, and it is in him that our sacrifices are
acceptable to God, and in him only, 1 Pet. ii. 5. To set up other
mediators, or other altars, or other expiatory sacrifices, is, in
effect, to set up other gods. He is the centre of unity, in whom all
God's Israel meet. 3. Yet we are to have respect to the public worship
of God, not forsaking the assemblies of his people, Heb. x. 25. The
Lord loves the gates of Zion more than all the dwellings of Jacob, and
so should we; see Ezek. xx. 40. Though God will graciously accept our
family offerings, we must not therefore neglect the door of the
tabernacle.
The Eating of Blood Forbidden. (b. c. 1490.)
10 And whatsoever man there be of the house of Israel, or of the
strangers that sojourn among you, that eateth any manner of blood; I
will even set my face against that soul that eateth blood, and will cut
him off from among his people. 11 For the life of the flesh is in the
blood: and I have given it to you upon the altar to make an atonement
for your souls: for it is the blood that maketh an atonement for the
soul. 12 Therefore I said unto the children of Israel, No soul of you
shall eat blood, neither shall any stranger that sojourneth among you
eat blood. 13 And whatsoever man there be of the children of Israel,
or of the strangers that sojourn among you, which hunteth and catcheth
any beast or fowl that may be eaten; he shall even pour out the blood
thereof, and cover it with dust. 14 For it is the life of all flesh;
the blood of it is for the life thereof: therefore I said unto the
children of Israel, Ye shall eat the blood of no manner of flesh: for
the life of all flesh is the blood thereof: whosoever eateth it shall
be cut off. 15 And every soul that eateth that which died of itself,
or that which was torn with beasts, whether it be one of your own
country, or a stranger, he shall both wash his clothes, and bathe
himself in water, and be unclean until the even: then shall he be
clean. 16 But if he wash them not, nor bathe his flesh; then he shall
bear his iniquity.
We have here, I. A repetition and confirmation of the law against
eating blood. We have met with this prohibition twice before in the
levitical law (ch. iii. 17; vii. 26), besides the place it had in the
precepts of Noah, Gen. ix. 4. But here, 1. The prohibition is repeated
again and again, and reference had to the former laws to this purport
(v. 12): I said to the children of Israel, No soul of you shall eat
blood; and again (v. 14), You shall eat the blood of no manner of
flesh. A great stress is laid upon it, as a law which has more in it
than at first view one would think. 2. It is made binding, not only on
the house of Israel, but on the strangers that sojourned among them (v.
10), which perhaps was one reason why it was thought advisable, for a
time, to forbid blood to the Gentile converts, Acts xv. 29. 3. The
penalty annexed to this law is very severe (v. 10): I will even set my
face against that soul that eateth blood, if he do it presumptuously,
and will cut him off; and again (v. 14), He shall be cut off. Note,
God's wrath will be the sinner's ruin. Write that man undone, for ever
undone, against whom God sets his face; for what creature is able to
confront the Creator? 4. A reason is given for this law (v. 11):
because it is the blood that makes atonement for the soul; and
therefore it was appointed to make atonement with, because the life of
the flesh is the blood. The sinner deserved to die; therefore the
sacrifice must die. Now, the blood being so the life that ordinarily
beasts were killed for man's use by the drawing out of all their blood,
God appointed the sprinkling or pouring out of the blood of the
sacrifice upon the altar to signify that the life of the sacrifice was
given to God instead of the sinner's life, and as a ransom or
counter-price for it; therefore without shedding of blood there was no
remission, Heb. ix. 22. For this reason they must eat no blood, and,
(1.) It was then a very good reason; for God would by this means
preserve the honour of that way of atonement which he had instituted,
and keep up in the minds of the people a reverent regard to it. The
blood of the covenant being then a sensible object, no blood must be
either eaten or trodden under foot as a common thing, as they must have
no ointment nor perfume like that which God ordered them to make for
himself. But, (2.) This reason is now superseded, which intimates that
the law itself was ceremonial, and is now no longer in force: the blood
of Christ who has come (and we are to look for no other) is that alone
which makes atonement for the soul, and of which the blood of the
sacrifices was an imperfect type: the coming of the substance
supersedes the shadow. The blood of beasts is no longer the ransom, but
Christ's blood only; and therefore there is not now that reason for
abstaining from blood which there was then, and we cannot suppose it
was the will of God that the law should survive the reason of it. The
blood, provided it be so prepared as not to be unwholesome, is now
allowed for the nourishment of our bodies, because it is no longer
appointed to make an atonement for the soul. (3.) Yet it has still
useful significancy. The life is in the blood; it is the vehicle of the
animal spirits, and God would have his people to regard the life even
of their beasts, and not to be cruel and hard-hearted, not to take
delight in any thing that is barbarous. They must not be a
blood-thirsty people. The blood then made atonement figuratively, now
the blood of Christ makes atonement really and effectually; to this
therefore we must have a reverent regard, and not use it as a common
thing, for he will set his face against those that do so, and they
shall be cut off, Heb. x. 29.
II. Some other precepts are here given as appendages to this law, and
hedges about it, 1. They must cover the blood of that which they took
in hunting, v. 13. They must not only not eat it, but must give it a
decent burial, in token of some mystery which they must believe lay
hidden in this constitution. The Jews look upon this as a very weighty
precept and appoint that the blood should be covered with these words,
Blessed be he that hath sanctified us by his precepts, and commanded us
to cover blood. 2. They must not eat that which died of itself or was
torn of beasts (v. 15), for the blood was either not at all, or not
regularly, drawn out of them. God would have them to be curious in
their diet, not with the curiosity that gratifies the sensual appetite,
but with that which checks and restrains it. God would not have his
children to eat every thing that came in their way with greediness, but
to consider diligently what was before them, that they might learn in
other things to ask questions for conscience' sake. Those that flew
upon the spoiled sinned, 1 Sam. xiv. 32, 33. If a man did, through
ignorance or inconsideration, eat the flesh of any beast not duly
slain, he must wash himself and his clothes, else he bore his iniquity,
v. 15, 16. The pollution was ceremonial, so was the purification from
it; but if a man slighted the prescribed method of cleansing, or would
not submit, he thereby contracted moral guilt. See the nature of a
remedial law: he that obeys it has the benefit of it; he that does not,
not only remains under his former guilt, but adds to that guilt of
contemning the provisions made by divine grace for his relief, and sins
against the remedy.
__________________________________________________________________
L E V I T I C U S
CHAP. XVIII.
Here is, I. A general law against all conformity to the corrupt usages
of the heathen, ver. 1-5. II. Particular laws, 1. Against incest, ver.
6-18. 2. Against beastly lusts, and barbarous idolatries, ver. 19-23.
III. The enforcement of these laws from the ruin of the Canaanites,
ver. 24-30.
Cautions against Idolatrous Practices. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, and say unto them, I am the Lord your God. 3 After the doings
of the land of Egypt, wherein ye dwelt, shall ye not do: and after the
doings of the land of Canaan, whither I bring you, shall ye not do:
neither shall ye walk in their ordinances. 4 Ye shall do my
judgments, and keep mine ordinances, to walk therein: I am the Lord
your God. 5 Ye shall therefore keep my statutes, and my judgments:
which if a man do, he shall live in them: I am the Lord.
After divers ceremonial institutions, God here returns to the
enforcement of moral precepts. The former are still of use to us as
types, the latter still binding as laws. We have here, 1. The sacred
authority by which these laws are enacted: I am the Lord your God (v.
1, 4, 30), and I am the Lord, v. 5, 6, 21. "The Lord, who has a right
to rule all; your God, who has a peculiar right to rule you." Jehovah
is the fountain of being, and therefore the fountain of power, whose we
are, whom we are bound to serve, and who is able to punish all
disobedience. "Your God to whom you have consented, in whom you are
happy, to whom you lie under the highest obligations imaginable, and to
whom you are accountable." 2. A strict caution to take heed of
retaining the relics of the idolatries of Egypt, where they had dwelt,
and of receiving the infection of the idolatries of Canaan, whither
they were now going, v. 3. Now that God was by Moses teaching them his
ordinances there was aliquid dediscendum--something to be unlearned,
which they had sucked in with their milk in Egypt, a country noted for
idolatry: You shall not do after the doings of the land of Egypt. It
would be the greatest absurdity in itself to retain such an affection
for their house of bondage as to be governed in their devotions by the
usages of it, and the greatest ingratitude to God, who had so
wonderfully and graciously delivered them. Nay, as if governed by a
spirit of contradiction, they would be in danger, even after they had
received these ordinances of God, of admitting the wicked usages of the
Canaanites and of inheriting their vices with their land. Of this
danger they are here warned, You shall not walk in their ordinances.
Such a tyrant is custom that their practices are called ordinances, and
they became rivals even with God's ordinances, and God's professing
people were in danger of receiving law from them. 3. A solemn charge to
them to keep God's judgments, statutes, and ordinances, v. 4, 5. To
this charge, and many similar ones, David seems to refer in the many
prayers and professions he makes relating to God's laws in the 119th
Psalm. Observe here, (1.) The great rule of our obedience--God's
statutes and judgments. These we must keep to walk therein. We must
keep them in our books, and keep them in our hands, that we may
practise them in our hearts and lives. Remember God's commandments to
do them, Ps. ciii. 18. We must keep in them as our way to travel in,
keep to them as our rule to work by, keep them as our treasure, as the
apple of our eye, with the utmost care and value. (2.) The great
advantage of our obedience: Which if a man do, he shall live in them,
that is, "he shall be happy here and hereafter." We have reason to
thank God, [1.] That this is still in force as a promise, with a very
favourable construction of the condition. If we keep God's commandments
in sincerity, though we come short of sinless perfection, we shall find
that the way of duty is the way of comfort, and will be the way to
happiness. Godliness has the promise of life, 1 Tim. iv. 8. Wisdom has
said, Keep my commandments and live: and if through the Spirit we
mortify the deeds of the body (which are to us as the usages of Egypt
were to Israel) we shall live. [2.] That it is not so in force in the
nature of a covenant as that the least transgression shall for ever
exclude us from this life. The apostle quotes this twice as opposite to
the faith which the gospel reveals. It is the description of the
righteousness which is by the law, the man that doeth them shall live
en autois--in them (Rom. x. 5), and is urged to prove that the law is
not of faith, Gal. iii. 12. The alteration which the gospel has made is
in the last word: still the man that does them shall live, but not live
in them; for the law could not give life, because we could not
perfectly keep it; it was weak through the flesh, not in itself; but
now the man that does them shall live by the faith of the Son of God.
He shall owe his life to the grace of Christ, and not to the merit of
his own works; see Gal. iii. 21, 22. The just shall live, but they
shall live by faith, by virtue of their union with Christ, who is their
life.
Incest Defined and Forbidden; Against Marrying Near Relations. (b. c. 1490.)
6 None of you shall approach to any that is near of kin to him, to
uncover their nakedness: I am the Lord. 7 The nakedness of thy
father, or the nakedness of thy mother, shalt thou not uncover: she is
thy mother; thou shalt not uncover her nakedness. 8 The nakedness of
thy father's wife shalt thou not uncover: it is thy father's nakedness.
9 The nakedness of thy sister, the daughter of thy father, or
daughter of thy mother, whether she be born at home, or born abroad,
even their nakedness thou shalt not uncover. 10 The nakedness of thy
son's daughter, or of thy daughter's daughter, even their nakedness
thou shalt not uncover: for theirs is thine own nakedness. 11 The
nakedness of thy father's wife's daughter, begotten of thy father, she
is thy sister, thou shalt not uncover her nakedness. 12 Thou shalt
not uncover the nakedness of thy father's sister: she is thy father's
near kinswoman. 13 Thou shalt not uncover the nakedness of thy
mother's sister: for she is thy mother's near kinswoman. 14 Thou
shalt not uncover the nakedness of thy father's brother, thou shalt not
approach to his wife: she is thine aunt. 15 Thou shalt not uncover
the nakedness of thy daughter in law: she is thy son's wife; thou shalt
not uncover her nakedness. 16 Thou shalt not uncover the nakedness of
thy brother's wife: it is thy brother's nakedness. 17 Thou shalt not
uncover the nakedness of a woman and her daughter, neither shalt thou
take her son's daughter, or her daughter's daughter, to uncover her
nakedness; for they are her near kinswomen: it is wickedness. 18
Neither shalt thou take a wife to her sister, to vex her, to uncover
her nakedness, beside the other in her life time.
These laws relate to the seventh commandment, and, no doubt, are
obligatory on us under the gospel, for they are consonant to the very
light and law of nature: one of the articles, that of a man's having
his father's wife, the apostle speaks of as a sin not so much as named
among the Gentiles, 1 Cor. v. 1. Though some of the incests here
forbidden were practised by some particular persons among the heathen,
yet they were disallowed and detested, unless among those nations who
had become barbarous, and were quite given up to vile affections.
Observe,
I. That which is forbidden as to the relations here specified is
approaching to them to uncover their nakedness, v. 6.
1. It is chiefly intended to forbid the marrying of any of these
relations. Marriage is a divine institution; this and the sabbath, the
eldest of all, of equal standing with man upon the earth: it is
intended for the comfort of human life, and the decent and honourable
propagation of the human race, such as became the dignity of man's
nature above that of the beasts. It is honourable in all, and these
laws are for the support of the honour of it. It was requisite that a
divine ordinance should be subject to divine rules and restraints,
especially because it concerns a thing wherein the corrupt nature of
man is as apt as in any thing to be wilful and impetuous in its
desires, and impatient of check. Yet these prohibitions, besides their
being enacted by an incontestable authority, are in themselves highly
reasonable and equitable. (1.) By marriage two were to become one
flesh, therefore those that before were in a sense one flesh by nature
could not, without the greatest absurdity, become one flesh by
institution; for the institution was designed to unite those who before
were not united. (2.) Marriage puts an equality between husband and
wife. "Is she not thy companion taken out of thy side?" Therefore, if
those who before were superior and inferior should intermarry (which is
the case in most of the instances here laid down), the order of nature
would be taken away by a positive institution, which must by no means
be allowed. The inequality between master and servant, noble and
ignoble, is founded in consent and custom, and there is no harm done if
that be taken away by the equality of marriage; but the inequality
between parents and children, uncles and nieces, aunts and nephews,
either by blood or marriage, is founded in nature, and is therefore
perpetual, and cannot without confusion be taken away by the equality
of marriage, the institution of which, though ancient, is subsequent to
the order of nature. (3.) No relations that are equals are forbidden,
except brothers and sisters, by the whole blood or half blood, or by
marriage; and in this there is not the same natural absurdity as in the
former, for Adam's sons must of necessity have married their own
sisters; but it was requisite that it should be made by a positive law
unlawful and detestable, for the preventing of sinful familiarities
between those that in the days of their youth are supposed to live in a
house together, and yet cannot intermarry without defeating one of the
intentions of marriage, which is the enlargement of friendship and
interest. If every man married his own sister (as they would be apt to
do from generation to generation if it were lawful), each family would
be a world to itself, and it would be forgotten that we are members one
of another. It is certain that this has always been looked upon by the
more sober heathen as a most infamous and abominable thing; and those
who had not this law yet were herein a law to themselves. The making
use of the ordinance of marriage for the patronizing of incestuous
mixtures is so far from justifying them, or extenuating their guilt,
that it adds the guilt of profaning an ordinance of God, and
prostituting that to the vilest of purposes which was instituted for
the noblest ends. But,
2. Uncleanness, committed with any of these relations out of marriage,
is likewise, without doubt, forbidden here, and no less intended than
the former: as also all lascivious carriage, wanton dalliance, and
every thing that has the appearance of this evil. Relations must love
one another, and are to have free and familiar converse with each
other, but it must be with all purity; and the less it is suspected of
evil by others the more care ought the persons themselves to take that
Satan do not get advantage against them, for he is a very subtle enemy,
and seeks all occasions against us.
II. The relations forbidden are most of them plainly described; and it
is generally laid down as a rule that what relations of a man's own he
is bound up from marrying the same relations of his wife he is likewise
forbidden to marry, for they two are one. That law which forbids
marrying a brother's wife (v. 16) had an exception peculiar to the
Jewish state, that, if a man died without issue, his brother or next of
kin should marry the widow, and raise up seed to the deceased (Deut.
xxv. 5), for reasons which held good only in that commonwealth; and
therefore now that those reasons have ceased the exception ceases, and
the law is in force, that a man must in no case marry his brother's
widow. That article (v. 18) which forbids a man to take a wife to her
sister supposes a connivance at polygamy, as some other laws then did
(Exod. xxi. 10; Deut. xxi. 15), but forbids a man's marrying two
sisters, as Jacob did, because between those who had before been equal
there would be apt to arise greater jealousies and animosities than
between wives that were not so nearly related. If the sister of the
wife be taken for the concubine, or secondary wife, nothing can be more
vexing in her life, or as long as she lives.
Laws against Iniquity. (b. c. 1490.)
19 Also thou shalt not approach unto a woman to uncover her nakedness,
as long as she is put apart for her uncleanness. 20 Moreover thou
shalt not lie carnally with thy neighbour's wife, to defile thyself
with her. 21 And thou shalt not let any of thy seed pass through the
fire to Molech, neither shalt thou profane the name of thy God: I am
the Lord. 22 Thou shalt not lie with mankind, as with womankind: it
is abomination. 23 Neither shalt thou lie with any beast to defile
thyself therewith: neither shall any woman stand before a beast to lie
down thereto: it is confusion. 24 Defile not ye yourselves in any of
these things: for in all these the nations are defiled which I cast out
before you: 25 And the land is defiled: therefore I do visit the
iniquity thereof upon it, and the land itself vomiteth out her
inhabitants. 26 Ye shall therefore keep my statutes and my judgments,
and shall not commit any of these abominations; neither any of your own
nation, nor any stranger that sojourneth among you: 27 (For all these
abominations have the men of the land done, which were before you, and
the land is defiled;) 28 That the land spue not you out also, when ye
defile it, as it spued out the nations that were before you. 29 For
whosoever shall commit any of these abominations, even the souls that
commit them shall be cut off from among their people. 30 Therefore
shall ye keep mine ordinance, that ye commit not any one of these
abominable customs, which were committed before you, and that ye defile
not yourselves therein: I am the Lord your God.
Here is, I. A law to preserve the honour of the marriage-bed, that it
should not be unseasonably used (v. 19), nor invaded by an adulterer,
v. 20.
II. A law against that which was the most unnatural idolatry, causing
their children to pass through the fire to Moloch, v. 21. Moloch (as
some think) was the idol in and by which they worshipped the sun, that
great fire of the world; and therefore in the worship of it they made
their own children either sacrifices to this idol, burning them to
death before it, or devotees to it, causing them to pass between two
fires, as some think, or to be thrown through one, to the honour of
this pretended deity, imagining that the consecrating of but one of
their children in this manner to Moloch would procure good fortune for
all the rest of their children. Did idolaters thus give their own
children to false gods, and shall we think any thing too dear to be
dedicated to, or to be parted with for, the true God? See how this sin
of Israel (which they were afterwards guilty of, notwithstanding this
law) is aggravated by the relation which they and their children stood
in to God. Ezek. xvi. 20, Thou hast taken thy sons and thy daughters,
whom thou hast borne unto me, and these thou hast sacrificed. Therefore
it is here called profaning the name of their God; for it looked as if
they thought they were under greater obligations to Moloch than to
Jehovah; for to him they offered their cattle only, but to Moloch their
children.
III. A law against unnatural lusts, sodomy and bestiality, sins not to
be named nor thought of without the utmost abhorrence imaginable, v.
22, 23. Other sins level men with the beasts, but these sink them much
lower. That ever there should have been occasion for the making of
these laws, and that since they are published they should ever have
been broken, is the perpetual reproach and scandal of human nature; and
the giving of men up to these vile affections was frequently the
punishment of their idolatries; so the apostle shows, Rom. i. 24.
IV. Arguments against these and the like abominable wickednesses. He
that has an indisputable right to command us, yet because he will deal
with us as men, and draw with the cords of a man, condescends to reason
with us. 1. Sinners defile themselves with these abominations: Defile
not yourselves in any of these things, v. 24. All sin is defiling to
the conscience, but these are sins that have a peculiar turpitude in
them. Our heavenly Father, in kindness to us, requires of us that we
keep ourselves clean, and do not wallow in the dirt. 2. The souls that
commit them shall be cut off, v. 29. And justly; for, if any man defile
the temple of God, him shall God destroy, 1 Cor. iii. 17. Fleshly lusts
war against the soul, and will certainly be the ruin of it if God's
mercy and grace prevent not. 3. The land is defiled, v. 25. If such
wickednesses as these be practised and connived at, the land is thereby
made unfit to have God's tabernacle in it, and the pure and holy God
will withdraw the tokens of his gracious presence from it. It is also
rendered unwholesome to the inhabitants, who are hereby infected with
sin and exposed to plagues and it is really nauseous and loathsome to
all good men in it, as the wickedness of Sodom was to the soul of
righteous Lot. 4. These have been the abominations of the former
inhabitants, v. 24, 27. Therefore it was necessary that these laws
should be made, as antidotes and preservatives from the plague are
necessary when we go into an infected place. And therefore they should
not practise any such things, because the nations that had practised
them now lay under the curse of God, and were shortly to fall by the
sword of Israel. They could not but be sensible how odious those people
had made themselves who wallowed in this mire, and how they stank in
the nostrils of all good men; and shall a people sanctified and
dignified as Israel was make themselves thus vile? When we observe how
ill sin looks in others we should use this as an argument with
ourselves with the utmost care and caution to preserve our purity. 5.
For these and the like sins the Canaanites were to be destroyed; these
filled the measure of the Amorites' iniquity (Gen. xv. 16), and brought
down that destruction of so many populous kingdoms which the Israelites
were now shortly to be not only the spectators, but the instruments of:
Therefore I do visit the iniquity thereof upon it, v. 25. Note, The
tremendous judgments of God, executed on those that are daringly
profane and atheistical, are intended as warnings to those who profess
religion to take heed of every thing that has the least appearance of,
or tendency towards, profaneness or atheism. Even the ruin of the
Canaanites is an admonition to the Israelites not to do like them. Nay,
to show that not only the Creator is provoked, but the creation
burdened, by such abominations as these, it is added (v. 25), The land
itself vomiteth out her inhabitants. The very ground they went upon
did, as it were, groan under them, and was sick of them, and not easy
till it had discharged itself of these enemies of the Lord, Isa. i. 24.
This bespeaks the extreme loathsomeness of sin; sinful man indeed
drinks in iniquity like water, but the harmless part of the creation
even heaves at it, and rises against it. Many a house and many a town
have spued out the wicked inhabitants, as it were, with abhorrence,
Rev. iii. 16. Therefore take heed, saith God, that the land spue not
you out also, v. 28. It was secured to them, and entailed upon them,
and yet they must expect that, if they made the vices of the Canaanites
their own, with their land their fate would be the same. Note, Wicked
Israelites are as abominable to God as wicked Canaanites, and more so,
and will be as soon spued out, or sooner. Such a warning as was here
given to the Israelites is given by the apostle to the Gentile
converts, with reference to the rejected Jews, in whose room they were
substituted (Rom. xi. 19, &c.); they must take heed of falling after
the same example of unbelief, Heb. iv. 11. Apply it more generally; and
let it deter us effectually from all sinful courses to consider how
many they have been the ruin of. Lay the ear of faith to the gates of
the bottomless pit, and hear the doleful shrieks and outcries of damned
sinners, whom earth has spued out and hell has swallowed, that find
themselves undone, for ever undone, by sin; and tremble lest this be
your portion at last. God's threatenings and judgments should frighten
us from sin.
V. The chapter concludes with a sovereign antidote against this
infection: Therefore you shall keep my ordinance that you commit not
any one of these abominable customs, v. 30. This is the remedy
prescribed. Note, 1. Sinful customs are abominable customs, and their
being common and fashionable does not make them at all the less
abominable nor should we the less abominate them, but the more; because
the more customary they are the more dangerous they are. 2. It is of
pernicious consequence to admit and allow of any one sinful custom,
because one will make way for many, Uno absurdo dato, mille
sequuntur--Admit but a single absurdity, you invite a thousand. The way
of sin is downhill. 3. A close and constant adherence to God's
ordinances is the most effectual preservative from the infection of
gross sin. The more we taste of the sweetness and feel of the power of
holy ordinances the less inclination we shall have to the forbidden
pleasures of sinners' abominable customs. It is the grace of God only
that will secure us, and that grace is to be expected only in the use
of the means of grace. Nor does God ever leave any to their own hearts'
lusts till they have first left him and his institutions.
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L E V I T I C U S
CHAP. XIX.
Some ceremonial precepts there are in this chapter, but most of them
are moral. One would wonder that when some of the lighter matters of
the law are greatly enlarged upon (witness two long chapters concerning
the leprosy) many of the weightier matters are put into a little
compass: divers of the single verses of this chapter contain whole laws
concerning judgment and mercy; for these are things which are manifest
in every man's conscience; men's own thoughts are able to explain
these, and to comment upon them. I. The laws of this chapter, which
were peculiar to the Jews, are, 1. Concerning their peace-offerings,
ver. 5-8. 2. Concerning the gleanings of their fields, ver. 9, 10. 3.
Against mixtures of their cattle, seed, and cloth, ver. 19. 4.
Concerning their trees, ver. 23-25. 5. Against some superstitious
usages, ver. 26-28. But, II. Most of these precepts are binding on us,
for they are expositions of most of the ten commandments. 1. Here is
the preface to the ten commandments, "I am the Lord," repeated fifteen
times. 2. A sum of the ten commandments. All the first table in this,
"Be you holy," ver. 2. All the second table in this, "Thou shalt love
thy neighbour" (ver. 18), and an answer to the question, "Who is my
neighbour?" ver. 33, 34. 3. Something of each commandment. (1.) The
first commandment implied in that which is often repeated here, "I am
your God." And here is a prohibition of enchantment (ver. 26) and
witchcraft (ver. 31), which make a god of the devil. (2.) Idolatry,
against the second commandment, is forbidden, ver. 4. (3.) Profanation
of God's name, against the third, ver. 12. (4.) Sabbath-sanctification
is pressed, ver. 3, 30. (5.) Children are required to honour their
parents (ver. 3), and the aged, ver. 32. (6.) Hatred and revenge are
here forbidden, against the sixth commandment, ver. 17, 18. (7.)
Adultery (ver. 20-22), and whoredom, ver. 29. (8.) Justice is here
required in judgment (ver. 15), theft forbidden (ver. 11), fraud and
withholding dues (ver. 13), and false weights, ver. 35, 36. (9.) Lying,
ver. 11. Slandering, ver. 14. Tale-bearing, and false-witness bearing,
ver. 16. (10.) The tenth commandment laying a restraint upon the heart,
so does that (ver. 17), "Thou shalt not hate thy brother in thy heart."
And here is a solemn charge to observe all these statutes, ver. 37. Now
these are things which need not much help for the understanding of
them, but require constant care and watchfulness for the observing of
them. "A good understanding have all those that do these commandments."
Ceremonial and Moral Laws. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto all the
congregation of the children of Israel, and say unto them, Ye shall be
holy: for I the Lord your God am holy. 3 Ye shall fear every man his
mother, and his father, and keep my sabbaths: I am the Lord your God.
4 Turn ye not unto idols, nor make to yourselves molten gods: I am the
Lord your God. 5 And if ye offer a sacrifice of peace offerings unto
the Lord, ye shall offer it at your own will. 6 It shall be eaten the
same day ye offer it, and on the morrow: and if ought remain until the
third day, it shall be burnt in the fire. 7 And if it be eaten at all
on the third day, it is abominable; it shall not be accepted. 8
Therefore every one that eateth it shall bear his iniquity, because he
hath profaned the hallowed thing of the Lord: and that soul shall be
cut off from among his people. 9 And when ye reap the harvest of your
land, thou shalt not wholly reap the corners of thy field, neither
shalt thou gather the gleanings of thy harvest. 10 And thou shalt not
glean thy vineyard, neither shalt thou gather every grape of thy
vineyard; thou shalt leave them for the poor and stranger: I am the
Lord your God.
Moses is ordered to deliver the summary of the laws to all the
congregation of the children of Israel (v. 2); not to Aaron and his
sons only, but to all the people, for they were all concerned to know
their duty. Even in the darker ages of the law, that religion could not
be of God which boasted of ignorance as its mother. Moses must make
known God's statutes to all the congregation, and proclaim them through
the camp. These laws, it is probable, he delivered himself to as many
of the people as could be within hearing at once, and so by degrees at
several times to them all. Many of the precepts here given they had
received before, but it was requisite that they should be repeated,
that they might be remembered. Precept must be upon precept, and line
upon line, and all little enough. In these verses,
I. It is required that Israel be a holy people, because the God of
Israel is a holy God, v. 2. Their being distinguished from all other
people by peculiar laws and customs was intended to teach them a real
separation from the world and the flesh, and an entire devotedness to
God. And this is now the law of Christ (the Lord bring every thought
within us into obedience to it!) You shall be holy, for I am holy, 1
Pet. i. 15, 16. We are the followers of the holy Jesus, and therefore
must be, according to our capacity, consecrated to God's honour, and
conformed to his nature and will. Israel was sanctified by the types
and shadows (ch. xx. 8), but we are sanctified by the truth, or
substance of all those shadows, John xvii. 17; Tit. ii. 14.
II. That children be obedient to their parents: "You shall fear every
man his mother and his father, v. 3. 1. The fear here required is the
same with the honour commanded by the fifth commandment; see Mal. i. 6.
It includes inward reverence and esteem, outward expressions of
respect, obedience to the lawful commands of parents, care and
endeavour to please them and make them easy, and to avoid every thing
that may offend and grieve them, and incur their displeasure. The
Jewish doctors ask, "What is this fear that is owing to a father?" And
they answer, "It is not to stand in his way nor to sit in his place,
not to contradict what he says nor to carp at it, not to call him by
his name, either living or dead, but 'My Father,' or 'Sir;' it is to
provide for him if he be poor, and the like." 2. Children, when they
grow up to be men, must not think themselves discharged from this duty:
every man, though he be a wise man, and a great man, yet must reverence
his parents, because they are his parents. 3. The mother is put first,
which is not usual, to show that the duty is equally owing to both; if
the mother survive the father, still she must be reverenced and obeyed.
4. It is added, and keep my sabbaths. If God provides by his law for
the preserving of the honour of parents, parents must use their
authority over their children for the preserving of the honour of God,
particularly the honour of his sabbaths, the custody of which is very
much committed to parents by the fourth commandment, Thou, and thy son,
and thy daughter. The ruin of young people has often been observed to
begin in the contempt of their parents and the profanation of the
sabbath day. Fitly therefore are these two precepts here put together
in the beginning of this abridgment of the statutes: "You shall fear,
every man, his mother and his father, and keep my sabbaths. Those are
hopeful children, and likely to do well, that make conscience of
honouring their parents and keeping holy the sabbath day. 5. The reason
added to both these precepts is, "I am the Lord your God; the Lord of
the sabbath and the God of your parents."
III. That God only be worshipped, and not by images (v. 4): "Turn you
not to idols, to Elilim, to vanities, things of no power, no value,
gods that are no gods. Turn not from the true God to false ones, from
the mighty God to impotent ones, from the God that will make you holy
and happy to those that will deceive you, debauch you, ruin you, and
make you for ever miserable. Turn not your eye to them, much less your
heart. Make not to yourselves gods, the creatures of your own fancy,
nor think to worship the Creator by molten gods. You are the work of
God's hands, be not so absurd as to worship gods the work of your own
hands." Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be
offered, and eaten, according to the law, v. 5-8. There was some
particular reason, it is likely, for the repetition of this law rather
than any other relating to the sacrifices. The eating of the
peace-offerings was the people's part, and was done from under the eye
of the priests, and perhaps some of them had kept the cold meat of
their peace-offerings, as they had done the manna (Exod. xvi. 20),
longer than was appointed, which occasioned this caution; see the law
itself before, ch. vii. 16-18. God will have his own work done in his
own time. Though the sacrifice was offered according to the law, if it
was not eaten according to the law, it was not accepted. Though
ministers do their part, what the better if people do not theirs? There
is work to be done after our spiritual sacrifices, in a due improvement
of them; and, if this be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and vintage
for the poor, v. 9, 10. Note, Works of piety must be always attended
with works of charity, according as our ability is. When they gathered
in their corn, they must leave some standing in the corner of the
field; the Jewish doctors say, "It should be a sixtieth part of the
field;" and they must also leave the gleanings and the small clusters
of their grapes, which at first were overlooked. This law, though not
binding now in the letter of it, yet teaches us, 1. That we must not be
covetous and griping, and greedy of every thing we can lay any claim
to; nor insist upon our right in things small and trivial. 2. That we
must be well pleased to see the poor supplied and refreshed with the
fruit of our labours. We must not think every thing lost that goes
beside ourselves, nor any thing wasted that goes to the poor. 3. That
times of joy, such as harvest-time is, are proper times for charity;
that, when we rejoice, the poor may rejoice with us, and when our
hearts are blessing God their loins may bless us.
11 Ye shall not steal, neither deal falsely, neither lie one to
another. 12 And ye shall not swear by my name falsely, neither shalt
thou profane the name of thy God: I am the Lord. 13 Thou shalt not
defraud thy neighbour, neither rob him: the wages of him that is hired
shall not abide with thee all night until the morning. 14 Thou shalt
not curse the deaf, nor put a stumbling block before the blind, but
shalt fear thy God: I am the Lord. 15 Ye shall do no unrighteousness
in judgment: thou shalt not respect the person of the poor, nor honour
the person of the mighty: but in righteousness shalt thou judge thy
neighbour. 16 Thou shalt not go up and down as a talebearer among thy
people: neither shalt thou stand against the blood of thy neighbour: I
am the Lord. 17 Thou shalt not hate thy brother in thine heart: thou
shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
18 Thou shalt not avenge, nor bear any grudge against the children of
thy people, but thou shalt love thy neighbour as thyself: I am the
Lord.
We are taught here,
I. To be honest and true in all our dealings, v. 11. God, who has
appointed every man's property by his providence, forbids by his law
the invading of that appointment, either by downright theft, You shall
not steal, or by fraudulent dealing, "You shall not cheat, or deal
falsely." Whatever we have in the world, we must see to it that it be
honestly come by, for we cannot be truly rich, nor long rich, with that
which is not. The God of truth, who requires truth in the heart (Ps.
li. 6), requires it also in the tongue: Neither lie one to another,
either in bargaining or common converse. This is one of the laws of
Christianity (Col. iii. 9): Lie not one to another. Those that do not
speak truth do not deserve to be told truth; those that sin by lying
justly suffer by it; therefore we are forbidden to lie one to another;
for, if we lie to others, we teach them to lie to us.
II. To maintain a very reverent regard to the sacred name of God (v.
12), and not to call him to be witness either, 1. To a lie: You shall
not swear falsely. It is bad to tell a lie, but it is much worse to
swear it. Or, 2. To a trifle, and every impertinence: Neither shalt
thou profane the name of thy God, by alienating it to any other purpose
than that for which it is to be religiously used.
III. Neither to take nor keep any one's right from him, v. 13. We must
not take that which is none of our own, either by fraud or robbery; nor
detain that which belongs to another, particularly the wages of the
hireling, let it not abide with thee all night. Let the day-labourer
have his wages as soon as he has done his day's work, if he desire it.
It is a great sin to deny the payment of it, nay, to defer it, to his
damage, a sin that cries to heaven for vengeance, Jam. v. 4.
IV. To be particularly tender of the credit and safety of those that
cannot help themselves, v. 14. 1. The credit of the deaf: Thou shalt
not curse the deaf; that is, not only those that are naturally deaf,
that cannot hear at all, but also those that are absent, and at present
out of hearing of the curse, and so cannot show their resentment,
return the affront, nor right themselves, and those that are patient,
that seem as if they heard not, and are not willing to take notice of
it, as David, Ps. xxxviii. 13. Do not injure any because they are
unwilling, or unable, to avenge themselves, for God sees and hears,
though they do not. 2. The safety of the blind we must likewise be
tender of, and not put a stumbling-block before them; for this is to
add affliction to the afflicted, and to make God's providence a servant
to our malice. This prohibition implies a precept to help the blind,
and remove stumbling-blocks out of their way. The Jewish writers,
thinking it impossible that any should be so barbarous as to put a
stumbling-block in the way of the blind, understood it figuratively,
that it forbids giving bad counsel to those that are simple and easily
imposed upon, by which they may be led to do something to their own
prejudice. We ought to take heed of doing any thing which may occasion
our weak brother to fall, Rom. xiv. 13; 1 Cor. viii. 9. It is added, as
a preservative from these sins, but fear thou God. "Thou dost not fear
the deaf and blind, they cannot right themselves; but remember it is
the glory of God to help the helpless, and he will plead their cause."
Note, The fear of God will restrain us from doing that which will not
expose us to men's resentments.
V. Judges and all in authority are here commanded to give verdict and
judgment without partiality (v. 15); whether they were constituted
judges by commission or made so in a particular case by the consent of
both parties, as referees or arbitrators, they must do no wrong to
either side, but, to the utmost of their skill, must go according to
the rules of equity, having respect purely to the merits of the cause,
and not to the characters of the person. Justice must never be
perverted, either, 1. In pity to the poor: Thou shalt not respect the
person of the poor, Exod. xxiii. 3. Whatever may be given to a poor man
as an alms, yet let nothing be awarded him as his right but what he is
legally entitled to, nor let his poverty excuse him from any just
punishment for a fault. Or, 2. In veneration or fear of the mighty, in
whose favour judges would be most frequently biased. The Jews say,
"Judges were obliged by this law to be so impartial as not to let one
of the contending parties sit while the other stood, nor permit one to
say what he pleased and bid the other be short; see James ii. 1-4.
VI. We are all forbidden to do any thing injurious to our neighbour's
good name (v. 16), either, 1. In common conversation: Thou shalt not go
up and down as a tale-bearer. It is as bad an office as a man can put
himself into to be the publisher of every man's faults, divulging what
was secret, aggravating crimes, and making the worst of every thing
that was amiss, with design to blast and ruin men's reputation, and to
sow discord among neighbours. The word used for a tale-bearer signifies
a pedlar, or petty chapman, the interlopers of trade; for tale-bearers
pick up ill-natured stories at one house and utter them at another, and
commonly barter slanders by way of exchange. See this sin condemned,
Prov. xi. 13; xx. 19; Jer. ix. 4, 5; Ezek. xxii. 9. Or, 2, In
witness-bearing: Neither shalt thou stand as a witness against the
blood of thy neighbour, if his blood be innocent, nor join in
confederacy with such bloody men as those described," Prov. i. 11, 12.
The Jewish doctors put this further sense upon it: "Thou shalt not
stand by and see thy brother in danger, but thou shalt come in to his
relief and succour, though it be with the peril of thy own life or
limb;" they add, "He that can by his testimony clear one that is
accused is obliged by this law to do it;" see Prov. xxiv. 11, 12.
VII. We are commanded to rebuke our neighbour in love (v. 17): Thou
shalt in any wise rebuke thy neighbour. 1. Rather rebuke him than hate
him for an injury done to thyself. If we apprehend that our neighbour
has any way wronged us, we must not conceive a secret grudge against
him, and estrange ourselves from him, speaking to him neither bad nor
good, as the manner of some is, who have the art of concealing their
displeasure till they have an opportunity of a full revenge (2 Sam.
xiii. 22); but we must rather give vent to our resentments with the
meekness of wisdom, endeavour to convince our brother of the injury,
reason the case fairly with him, and so put an end to the disgust
conceived: this is the rule our Saviour gives in this case, Luke xvii.
3. 2. Therefore rebuke him for his sin against God, because thou lovest
him; endeavour to bring him to repentance, that his sin may be
pardoned, and he may turn from it, and it may not be suffered to lie
upon him. Note, Friendly reproof is a duty we owe to one another, and
we ought both to give it and take it in love. Let the righteous smite
me, and it shall be a kindness, Ps. cxli. 5. Faithful and useful are
those wounds of a friend, Prov. xxvii. 5, 6. It is here strictly
commanded, "Thou shalt in any wise do it, and not omit it under any
pretence." Consider, (1.) The guilt we incur by not reproving: it is
construed here into a hating of our brother. We are ready to argue
thus, "Such a one is a friend I love, therefore I will not make him
uneasy by telling him of his faults;" but we should rather say,
"therefore I will do him the kindness to tell him of them." Love covers
sin from others, but not from the sinner himself. (2.) The mischief we
do by not reproving: we suffer sin upon him. Must we help the ass of an
enemy that has fallen under his burden, and shall we not help the soul
of a friend? Exod. xxiii. 5. And by suffering sin upon him we are in
danger of bearing sin for him, as the margin reads it. If we reprove
not the unfruitful works of darkness, we have fellowship with them, and
become accessaries ex post facto--after the fact, Eph. v. 11. It is thy
brother, thy neighbour, that is concerned; and he was a Cain that said,
Am I my brother's keeper?
VIII. We are here required to put off all malice, and to put on
brotherly love, v. 18. 1. We must be ill-affected to none: Thou shalt
not avenge, nor bear any grudge; to the same purport with that v. 17,
Thou shalt not hate thy brother in thy heart; for malice is murder
begun. If our brother has done us an injury, we must not return it upon
him, that is avenging; we must not upon every occasion upbraid him with
it, that is bearing a grudge; but we must both forgive it and forget
it, for thus we are forgiven of God. It is a most ill-natured thing,
and the bane of friendship, to retain the resentment of affronts and
injuries, and to let that word devour for ever. 2. We must be
well-affected to all: Thou shalt love thy neighbour as thyself. We
often wrong ourselves, but we soon forgive ourselves those wrongs, and
they do not at all lessen our love to ourselves; and in like manner we
should love our neighbour. Our Saviour has made this the second great
commandment of the law (Matt. xxii. 39), and the apostle shows how it
is the summary of all the laws of the second table, Rom. xiii. 9, 10;
Gal. v. 14. We must love our neighbour as truly as we love ourselves,
and without dissimulation; we must evidence our love to our neighbour
in the same way as that by which we evidence our love to ourselves,
preventing his hurt, and procuring his good, to the utmost of our
power. We must do to our neighbour as we would be done to ourselves
(Matt. vii. 12), putting our souls into his soul's stead, Job xvi. 4,
5. Nay, we must in many cases deny ourselves for the good of our
neighbour, as Paul, 1 Cor. ix. 19, &c. Herein the gospel goes beyond
even that excellent precept of the law; for Christ, by laying down his
life for us, has taught us even to lay down our lives for the brethren,
in some cases (1 John iii. 16), and so to love our neighbour better
than ourselves.
19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with
a diverse kind: thou shalt not sow thy field with mingled seed: neither
shall a garment mingled of linen and woollen come upon thee. 20 And
whosoever lieth carnally with a woman, that is a bondmaid, betrothed to
an husband, and not at all redeemed, nor freedom given her; she shall
be scourged; they shall not be put to death, because she was not free.
21 And he shall bring his trespass offering unto the Lord, unto the
door of the tabernacle of the congregation, even a ram for a trespass
offering. 22 And the priest shall make an atonement for him with the
ram of the trespass offering before the Lord for his sin which he hath
done: and the sin which he hath done shall be forgiven him. 23 And
when ye shall come into the land, and shall have planted all manner of
trees for food, then ye shall count the fruit thereof as uncircumcised:
three years shall it be as uncircumcised unto you: it shall not be
eaten of. 24 But in the fourth year all the fruit thereof shall be
holy to praise the Lord withal. 25 And in the fifth year shall ye eat
of the fruit thereof, that it may yield unto you the increase thereof:
I am the Lord your God. 26 Ye shall not eat any thing with the blood:
neither shall ye use enchantment, nor observe times. 27 Ye shall not
round the corners of your heads, neither shalt thou mar the corners of
thy beard. 28 Ye shall not make any cuttings in your flesh for the
dead, nor print any marks upon you: I am the Lord. 29 Do not
prostitute thy daughter, to cause her to be a whore; lest the land fall
to whoredom, and the land become full of wickedness.
Here is, I. A law against mixtures, v. 19. God in the beginning made
the cattle after their kind (Gen. i. 25), and we must acquiesce in the
order of nature God hath established, believing that is best and
sufficient, and not covet monsters. Add thou not unto his works, lest
he reprove thee; for it is the excellency of the work of God that
nothing can, without making it worse, be either put to it or taken from
it, Eccl. iii. 14. As what God has joined we must not separate, so what
he has separated we must not join. The sowing of mingled corn and the
wearing of linsey-woolsey garments are forbidden, either as
superstitious customs of the heathen or to intimate how careful they
should be not to mingle themselves with the heathen nor to weave any of
the usages of the Gentiles into God's ordinances. Ainsworth suggests
that it was to lead Israel to the simplicity and sincerity of religion,
and to all the parts and doctrines of the law and gospel in their
distinct kinds. As faith is necessary, good works are necessary, but to
mingle these together in the cause of our justification before God is
forbidden, Gal. ii. 16.
II. A law for punishing adultery committed with one that was a bondmaid
that was espoused, v. 20-22. If she had not been espoused, the law
appointed no punishment at all; being espoused, if she had not been a
bondmaid, the punishment had been no less than death: but, being as yet
a bondmaid (though before the completing of her espousals she must have
been made free), the capital punishment is remitted, and they shall
both be scourged; or, as some think, the woman only, and the man was to
bring a sacrifice. It was for the honour of marriage, though but begun
by betrothing, that the crime should be punished; but it was for the
honour of freedom that it should not be punished as the debauching of a
free woman was, so great was the difference then made between bond and
free (Gal. iv. 30); but the gospel of Christ knows no such distinction,
Col. iii. 11.
III. A law concerning fruit-trees, that for the first three years after
they were planted, if they should happen to be so forward as to bear in
that time, yet no use should be made of the fruit, v. 23-25. It was
therefore the practice of the Jews to pluck off the fruit, as soon as
they perceived it knit, from their young trees, as gardeners do
sometimes, because their early bearing hinders their growing. If any
did come to perfection, it was not to be used in the service either of
God or man; but what they bore the fourth year was to be holy to the
Lord, either given to the priests, or eaten before the Lord with joy,
as their second tithe was, and thenceforward it was all their own. Now,
1. Some think this taught them not to follow the custom of the heathen,
who, they say, consecrated the very first products of their fruit-trees
to their idols, saying that otherwise all the fruits would be blasted.
2. This law in the case of fruit-trees seems to be parallel with that
in the case of animals, that no creature should be accepted as an
offering till it was past eight days old, nor till that day were
children to be circumcised; see ch. xxii. 27. God would have the
first-fruits of their trees, but, because for the first three years
they were as inconsiderable as a lamb or a calf under eight days old,
therefore God would not have them, for it is fit he should have every
thing at its best; and yet he would not allow them to be used, because
his first-fruits were not as yet offered: they must therefore be
accounted as uncircumcised, that is, as an animal under eight days'
old, not fit for any use. 3. We are hereby taught not to be over-hasty
in catching at any comfort, but to be willing with patience to wait the
time for the enjoyment of it, and particularly to acknowledge ourselves
unworthy of the increase of the earth, our right to the fruits of which
was forfeited by our first parents eating forbidden fruit, and we are
restored to it only by the word of God and prayer, 1 Tim. iv. 5.
IV. A law against the superstitious usages of the heathen, v. 26-28. 1.
Eating upon the blood, as the Gentiles did, who gathered the blood of
their sacrifices into a vessel for their demons (as they fancied) to
drink, and then sat about it, eating the flesh themselves, signifying
their communion with devils by their feasting with them. Let not this
custom be used, for the blood of God's sacrifices was to be sprinkled
on the altar, and then poured at the foot of it, and conveyed away. 2.
Enchantment and divination, and a superstitious observation of the
times, some days and hours lucky and others unlucky. Curious arts of
this kind, it is likely, had been of late invented by the Egyptian
priests, to amuse the people, and support their own credit. The
Israelites had seen them practised, but must by no means imitate them.
It would be unpardonable in those to whom were committed the oracles of
God to ask counsel of the devil, and yet worse in Christians, to whom
the Son of God is manifested, who has destroyed the works of the devil.
For Christians to have their nativities cast, and their fortunes told
them, to use spells and charms for the cure of diseases and the driving
away of evil spirits, to be affected with the falling of the salt, a
hare crossing the way, cross days, or the like, is an intolerable
affront to the Lord Jesus, a support of paganism and idolatry, and a
reproach both to themselves and to that worthy name by which they are
called: and those must be grossly ignorant, both of the law and the
gospel, that ask, "What harm is there in these things?" Is it no harm
for those that have fellowship with Christ to have fellowship with
devils, or to learn the ways of those that have? Surely we have not so
learned Christ. 3. There was a superstition even in trimming themselves
used by the heathen, which must not be imitated by the people of God:
You shall not round the corners of your heads. Those that worshipped
the hosts of heaven, in honour of them, cut their hair so as that their
heads might resemble the celestial globe; but, as the custom was
foolish itself, so, being done with respect to their false gods, it was
idolatrous. 4. The rites and ceremonies by which they expressed their
sorrow at their funerals must not be imitated, v. 28. They must not
make cuts or prints in their flesh for the dead; for the heathen did so
to pacify the infernal deities they dreamt of, and to render them
propitious to their deceased friends. Christ by his sufferings has
altered the property of death, and made it a true friend to every true
Israelite; and now, as there needs nothing to make death propitious to
us (for, if God be so, death is so of course), so we sorrow not as
those that have no hope. Those whom the God of Israel had set apart for
himself must not receive the image and superscription of these dunghill
deities. Lastly, The prostituting of their daughters to uncleanness,
which is here forbidden (v. 29), seems to have been practised by the
heathen in their idolatrous worships, for with such abominations those
unclean spirits which they worshipped were well pleased. And when
lewdness obtained as a religious rite, and was committed in their
temples, no marvel that the land became full of that wickedness, which,
when it entered at the temple-doors, overspread the land like a mighty
torrent, and bore down all the fences of virtue and modesty. The devil
himself could not have brought such abominations into their lives if he
had not first brought them into their worships. And justly were those
given up to vile affections who forsook the holy God, and gave divine
honours to impure spirits. Those that dishonour God are thus suffered
to dishonour themselves and their families.
Moral Laws. (b. c. 1490.)
30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the
Lord. 31 Regard not them that have familiar spirits, neither seek
after wizards, to be defiled by them: I am the Lord your God. 32 Thou
shalt rise up before the hoary head, and honour the face of the old
man, and fear thy God: I am the Lord. 33 And if a stranger sojourn
with thee in your land, ye shall not vex him. 34 But the stranger
that dwelleth with you shall be unto you as one born among you, and
thou shalt love him as thyself; for ye were strangers in the land of
Egypt: I am the Lord your God. 35 Ye shall do no unrighteousness in
judgment, in meteyard, in weight, or in measure. 36 Just balances,
just weights, a just ephah, and a just hin, shall ye have: I am the
Lord your God, which brought you out of the land of Egypt. 37
Therefore shall ye observe all my statutes, and all my judgments, and
do them: I am the Lord.
Here is, I. A law for the preserving of the honour of the time and
place appropriated to the service of God, v. 30. This would be a means
to secure them both from the idolatries and superstitions of the
heathen and from all immoralities in conversation. 1. Sabbaths must be
religiously observed, and not those times mentioned (v. 26) to which
the heathen had a superstitious regard. 2. The sanctuary must be
reverenced: great care must be taken to approach the tabernacle with
that purity and preparation which the law required, and to attend there
with that humility, decency, and closeness of application which became
them in the immediate presence of such an awful majesty. Though now
there is no place holy by divine institution, as the tabernacle and
temple then were, yet this law obliges us to respect the solemn
assemblies of Christians for religious worship, as being held under a
promise of Christ's special presence in them, and to carry ourselves
with a due decorum while in those assemblies we attend the
administration of holy ordinances, Eccl. v. 1.
II. A caution against all communion with witches, and those that were
in league with familiar spirits: "Regard them not, seek not after them,
be not in fear of any evil from them nor in hopes of any good from
them. Regard not their threatenings, or promises, or predictions; seek
not to them for discovery or advice, for, if you do, you are defiled by
it, and rendered abominable both to God and your own consciences." This
was the sin that completed Saul's wickedness, for which he was rejected
of God, 1 Chron. x. 13.
III. A charge to young people to show respect to the aged: Thou shall
rise up before the hoary head, v. 32. Age is honourable, and he that is
the Ancient of days requires that honour be paid to it. The hoary head
is a crown of glory. Those whom God has honoured with the common
blessing of long life we ought to honour with the distinguishing
expressions of civility; and those who in age are wise and good are
worthy of double honour: more respect is owing to such old men than
merely to rise up before them; their credit and comfort must be
carefully consulted, their experience and observations improved, and
their counsels asked and hearkened to, Job xxxii. 6, 7. Some, by the
old man whose face or presence is to be honoured, understand the elder
in office, as by the hoary head the elder in age; both ought to be
respected as fathers, and in the fear of God, who has put some of his
honour upon both. Note, Religion teaches good manners, and obliges us
to give honour to those to whom honour is due. It is an instance of
great degeneracy and disorder in a land when the child behaves himself
proudly against the ancient, and the base against the honourable, Isa.
iii. 5; Job xxx. 1, 12. It becomes the aged to receive this honour, and
the younger to give it; for it is the ornament as well as duty of their
youth to order themselves lowly and reverently to all their betters.
IV. A charge to the Israelites to be very tender of strangers, v. 33,
34. Both the law of God and his providence had vastly dignified Israel
above any other people, yet they must not therefore think themselves
authorized to trample upon all mankind but those of their own nation,
and to insult them at their pleasure; no, "Thou shall not vex a
stranger, but love him as thyself, and as one of thy own people." It is
supposed that this stranger was not an idolater, but a worshipper of
the God of Israel, though not circumcised, a proselyte of the gate at
least, though not a proselyte of righteousness: if such a one sojourned
among them, they must not vex him, nor oppress, nor over-reach him in a
bargain, taking advantage of his ignorance of their laws and customs;
they must reckon it as great a sin to cheat a stranger as to cheat an
Israelite; "nay" (say the Jewish doctors) "they must not so much as
upbraid him with his being a stranger, and his having been formerly an
idolater." Strangers are God's particular care, as the widow and the
fatherless are, because it is his honour to help the helpless, Ps.
cxlvi. 9. It is therefore at our peril if we do them any wrong, or put
any hardships upon them. Strangers shall be welcome to God's grace, and
therefore we should do what we can to invite them to it, and to
recommend religion to their good opinion. It argues a generous
disposition, and a pious regard to God, as a common Father, to be kind
to strangers; for those of different countries, customs, and languages,
are all made of one blood. But here is a reason added peculiar to the
Jews: "For you were strangers in the land of Egypt. God then favoured
you, therefore do you now favour the strangers, and do to them as you
then wished to be done to. You were strangers, and yet are now thus
highly advanced; therefore you know not what these strangers may come
to, whom you are apt to despise."
V. Justice in weights and measures is here commanded. That there should
be no cheat in them, v. 35. That they should be very exact, v. 36. In
weighing and measuring, we pretend a design to give all those their own
whom we deal with; but, if the weights and measures be false, it is
like a corruption in judgment, it cheats under colour of justice; and
thus to deceive a man to his damage is worse than picking his pocket or
robbing him on the highway. He that sells is bound to give the full of
the commodity, and he that buys the full of the price agreed upon,
which cannot be done without just balances, weights, and measures. Let
no man go beyond or defraud his brother, for, though it be hidden from
man, it will be found that God is the avenger of all such.
VI. The chapter concludes with a general command (v. 37): You shall
observe all my statutes, and do them. Note, 1. We are not likely to do
God's statutes, unless we observe them with great care and
consideration. 2. Yet it is not enough barely to observe God's
precepts, but we must make conscience of obeying them. What will it
avail us to be critical in our notions, if we be not conscientious in
our conversations? 3. An upright heart has respect to all God's
commandments, Ps. cxix. 6. Though in many instances the hand fails in
doing what should be done, yet the eye observes all God's statutes. We
are not allowed to pick and choose our duty, but must aim at standing
complete in all the will of God.
__________________________________________________________________
L E V I T I C U S
CHAP. XX.
The laws which before were made are in this chapter repeated and
penalties annexed to them, that those who would not be deterred from
sin by the fear of God might be deterred from it by the fear of
punishment. If we will not avoid such and such practices because the
law has made them sin (and it is most acceptable when we go on that
principle of religion), surely we shall avoid them when the law has
made them death, from a principle of self-preservation. In this chapter
we have, I. Many particular crimes that are made capital. I. Giving
their children to Moloch, ver. 1-5. 2. Consulting witches, ver. 6, 27.
3. Cursing parents, ver. 9. 4. Adultery, ver. 10. 5. Incest, ver. 11,
12, 14, 17, 19-21. 6. Unnatural lusts, ver. 13, 15, 16, 18. II. General
commands given to be holy, ver. 7, 8, 22-26.
Moral Laws. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Again, thou shalt say to
the children of Israel, Whosoever he be of the children of Israel, or
of the strangers that sojourn in Israel, that giveth any of his seed
unto Molech; he shall surely be put to death: the people of the land
shall stone him with stones. 3 And I will set my face against that
man, and will cut him off from among his people; because he hath given
of his seed unto Molech, to defile my sanctuary, and to profane my holy
name. 4 And if the people of the land do any ways hide their eyes
from the man, when he giveth of his seed unto Molech, and kill him not:
5 Then I will set my face against that man, and against his family,
and will cut him off, and all that go a whoring after him, to commit
whoredom with Molech, from among their people. 6 And the soul that
turneth after such as have familiar spirits, and after wizards, to go a
whoring after them, I will even set my face against that soul, and will
cut him off from among his people. 7 Sanctify yourselves therefore,
and be ye holy: for I am the Lord your God. 8 And ye shall keep my
statutes, and do them: I am the Lord which sanctify you. 9 For every
one that curseth his father or his mother shall be surely put to death:
he hath cursed his father or his mother; his blood shall be upon him.
Moses is here directed to say that again to the children of Israel
which he had in effect said before, v. 2. We are sure it was no vain
repetition, but very necessary, that they might give the more earnest
heed to the things that were spoken, and might believe them to be of
great consequence, being so often inculcated. God speaketh once, yea,
twice, and what he orders to be said again we must be willing to hear
again, because for us it is safe, Phil. iii. 1.
I. Three sins are in these verses threatened with death:--
1. Parents abusing their children, by sacrificing them to Moloch, v. 2,
3. There is the grossest absurdity that can be in all the rites of
idolatry, and they are all a great reproach to men's reason; but none
trampled upon all the honours of human nature as this did, the burning
of children in the fire to the honour of a dunghill-god. It was a plain
evidence that their gods were devils, who desired and delighted in the
misery and ruin of mankind, and that the worshippers were worse than
the beasts that perish, perfectly stripped, not only of reason, but of
natural affection. Abraham's offering Isaac could not give countenance,
much less could it give rise to this barbarous practice, since, though
that was commanded, it was immediately countermanded. Yet such was the
power of the god of this world over the children of disobedience that
this monstrous piece of inhumanity was generally practised; and even
the Israelites were in danger of being drawn into it, which made it
necessary that this severe law should be made against it. It was not
enough to tell them they might spare their children (the fruit of their
body should never be accepted for the sin of their soul), but they must
be told, (1.) That the criminal himself should be put to death as a
murderer: The people of the land shall stone him with stones (v. 2),
which was looked upon as the worst of capital punishments among the
Jews. If the children were sacrificed to the malice of the devil, the
parents must be sacrificed to the justice of God. And, if either the
fact could not be proved or the magistrates did not do their duty, God
would take the work into his own hands: I will cut him off, v. 3. Note,
Those that escape punishment from men, yet shall not escape the
righteous judgments of God; so wretchedly do those deceive themselves
that promise themselves impunity in sin. How can those escape against
whom God sets his face, that is, whom he frowns upon, meets as an
enemy, and fights against? The heinousness of the crime is here set
forth to justify the doom: it defiles the sanctuary, and profanes the
holy name of God, for the honour of both which he is jealous. Observe,
The malignity of the sin is laid upon that in it which was peculiar to
Israel. When the Gentiles sacrificed their children they were guilty of
murder and idolatry; but, if the Israelites did it, they incurred the
additional guilt of defiling the sanctuary (which they attended upon
even when they lay under this guilt, as if there might be an agreement
between the temple of God and idols), and of profaning the holy name of
God, by which they were called, as if he allowed his worshippers to do
such things, Rom. ii. 23, 24. (2.) That all his aiders and abetters
should be cut off likewise by the righteous hand of God. If his
neighbours concealed him, and would not come in as witnesses against
him,--if the magistrates connived at him, and would not pass sentence
upon him, rather pitying his folly than hating his impiety,--God
himself would reckon with them, v. 4, 5. Misprision of idolatry is a
crime cognizable in the court of heaven, and which shall not go
unpunished: I will set my face against that man (that magistrate, Jer.
v. 1) and against his family. Note, [1.] The wickedness of the master
of a family often brings ruin upon a family; and he that should be the
house-keeper proves the house-breaker. [2.] If magistrates will not do
justice upon offenders, God will do justice upon them, because there is
danger that many will go a whoring after those who do but countenance
sin by winking at it. And, if the sins of leaders be leading sins, it
is fit that their punishments should be exemplary punishments.
2. Children's abusing their parents, by cursing them, v. 9. If children
should speak ill of their parents, or wish ill to them, or carry it
scornfully or spitefully towards them, it was an iniquity to be
punished by the judges, who were employed as conservators both of God's
honour and of the public peace, which were both attacked by this
unnatural insolence. See Prov. xxx. 17, The eye that mocks at his
father the ravens of the valley shall pick out, which intimates that
such wicked children were in a fair way to be not only hanged, but
hanged in chains. This law of Moses Christ quotes and confirms (Matt.
xv. 4), for it is as direct a breach of the fifth commandment as wilful
murder is of the sixth. The same law which requires parents to be
tender of their children requires children to be respectful to their
parents. He that despitefully uses his parents, the instruments of his
being, flies in the face of God himself, the author of his being, who
will not see the paternal dignity and authority insulted and trampled
upon.
3. Persons abusing themselves by consulting such as have familiar
spirits, v. 6. By this, as much as any thing, a man diminishes,
disparages, and deceives himself, and so abuses himself. What greater
madness can there be than for a man to go to a liar for information,
and to an enemy for advice? Those do so who turn after those that deal
in the black art, and know the depths of Satan. This is spiritual
adultery as much as idolatry is, giving that honour to the devil which
is due to God only; and the jealous God will give a bill of divorce to
those that thus go a whoring from him, and will cut them off, they
having first cut themselves off from him.
II. In the midst of these particular laws comes in that general charge,
v. 7, 8, where we have,
1. The duties required; and they are two:-- (1.) That in our
principles, affections, and aims, we be holy: Sanctify yourselves and
be you holy. We must cleanse ourselves from all the pollutions of sin,
consecrate ourselves to the service and honour of God, and conform
ourselves in every thing to his holy will and image: this is to
sanctify ourselves. (2.) That in all our actions, and in the whole
course of our conversation, we be obedient to the laws of God: You
shall keep my statutes. By this only can we make it to appear that we
have sanctified ourselves and are holy, even by our keeping God's
commandments; the tree is known by its fruit. Nor can we keep God's
statutes, as we ought, unless we first sanctify ourselves, and be holy.
Make the tree good, and the fruit will be good.
2. The reasons to enforce these duties. (1.) "I am the Lord your God;
therefore be holy, that you may resemble him whose people you are, and
may be pleasing to him. Holiness becomes his house and household." (2.)
I am the Lord who sanctifieth you. God sanctified them by peculiar
privileges, laws, and favours, which distinguished them from all other
nations, and dignified them as a people set apart for God. He gave them
his word and ordinances to be means of their sanctification, and his
good Spirit to instruct them; therefore they must be holy, else they
received the grace of God herein in vain. Note, [1.] God's people are,
and must be, persons of distinction. God has distinguished them by his
holy covenant, and therefore they ought to distinguish themselves by
their holy conversation. [2.] God's sanctifying us is a good reason why
we should sanctify ourselves, that we may comply with the designs of
his grace, and not walk contrary to them. If it be the Lord that
sanctifies us, we may hope the work shall be done, though it be
difficult: the manner of expression is like that, 2 Cor. v. 5, He that
hath wrought us for the self-same thing is God. And his grace is so far
from superseding our care and endeavour that it most strongly engages
and encourages them. Work out your salvation, for it is God that
worketh in you.
10 And the man that committeth adultery with another man's wife, even
he that committeth adultery with his neighbour's wife, the adulterer
and the adulteress shall surely be put to death. 11 And the man that
lieth with his father's wife hath uncovered his father's nakedness:
both of them shall surely be put to death; their blood shall be upon
them. 12 And if a man lie with his daughter in law, both of them
shall surely be put to death: they have wrought confusion; their blood
shall be upon them. 13 If a man also lie with mankind, as he lieth
with a woman, both of them have committed an abomination: they shall
surely be put to death; their blood shall be upon them. 14 And if a
man take a wife and her mother, it is wickedness: they shall be burnt
with fire, both he and they; that there be no wickedness among you.
15 And if a man lie with a beast, he shall surely be put to death: and
ye shall slay the beast. 16 And if a woman approach unto any beast,
and lie down thereto, thou shalt kill the woman, and the beast: they
shall surely be put to death; their blood shall be upon them. 17 And
if a man shall take his sister, his father's daughter, or his mother's
daughter, and see her nakedness, and she see his nakedness; it is a
wicked thing; and they shall be cut off in the sight of their people:
he hath uncovered his sister's nakedness; he shall bear his iniquity.
18 And if a man shall lie with a woman having her sickness, and shall
uncover her nakedness; he hath discovered her fountain, and she hath
uncovered the fountain of her blood: and both of them shall be cut off
from among their people. 19 And thou shalt not uncover the nakedness
of thy mother's sister, nor of thy father's sister: for he uncovereth
his near kin: they shall bear their iniquity. 20 And if a man shall
lie with his uncle's wife, he hath uncovered his uncle's nakedness:
they shall bear their sin; they shall die childless. 21 And if a man
shall take his brother's wife, it is an unclean thing: he hath
uncovered his brother's nakedness; they shall be childless.
Sins against the seventh commandment are here ordered to be severely
punished. These are sins which, of all others, fools are most apt to
make a mock at; but God would teach those the heinousness of the guilt
by the extremity of the punishment that would not otherwise be taught
it.
I. Lying with another man's wife was made a capital crime. The
adulterer and the adulteress that had joined in the sin must fall alike
under the sentence: they shall both be put to death, v. 10. Long before
this, even in Job's time, this was reputed a heinous crime and an
iniquity to be punished by the judges, Job xxxi. 11. It is a
presumptuous contempt of an ordinance of God, and a violation of his
covenant, Prov. ii. 17. It is an irreparable wrong to the injured
husband, and debauches the mind and conscience of both the offenders as
much as any thing. It is a sin which headstrong and unbridled lusts
hurry men violently to, and therefore it needs such a powerful
restraint as this. It is a sin which defiles a land and brings down
God's judgments upon it, which disquiets families, and tends to the
ruin of all virtue and religion, and therefore is fit to be
animadverted upon by the conservators of the public peace: but see John
viii. 3-11.
II. Incestuous connections, whether by marriage or not. 1. Some of them
were to be punished with death, as a man's lying with his father's
wife, v. 11. Reuben would have been put to death for his crime (Gen.
xxxv. 22) if this law had been then made. It was the sin of the
incestuous Corinthian, for which he was to be delivered unto Satan, 1
Cor. v. 1, 5. A man's debauching his daughter-in-law, or his
mother-in-law, or his sister, was likewise to be punished with death,
v. 12, 14, 17. 2. Others of them God would punish with the curse of
barrenness, as a man's defiling his aunt, or his brother's wife (v.
19-21): They shall die childless. Those that keep not within the divine
rules of marriage forfeit the blessings of marriage: They shall commit
whoredom, and shall not increase, Hos. iv. 10. Nay it is said, They
shall bear their iniquity, that is, though they be not immediately cut
off by the hand either of God or man for this sin, yet the guilt of it
shall lie upon them, to be reckoned for another day, and not be purged
with sacrifice or offering.
III. The unnatural lusts of sodomy and bestiality (sins not to be
mentioned without horror) were to be punished with death, as they are
at this day by our law, v. 13, 15, 16. Even the beast that was thus
abused was to be killed with the sinner, who was thereby openly put to
the greater shame: and the villany was thus represented as in the
highest degree execrable and abominable, all occasions of the
remembrance or mention of it being to be taken away. Even the
unseasonable use of the marriage, if presumptuous, and in contempt of
the law, would expose the offenders to the just judgment of God: they
shall be cut off, v. 18. For this is the will of God, that every man
should possess his vessel (and the wife is called the weaker vessel) in
sanctification and honour, as becomes saints.
22 Ye shall therefore keep all my statutes, and all my judgments, and
do them: that the land, whither I bring you to dwell therein, spue you
not out. 23 And ye shall not walk in the manners of the nation, which
I cast out before you: for they committed all these things, and
therefore I abhorred them. 24 But I have said unto you, Ye shall
inherit their land, and I will give it unto you to possess it, a land
that floweth with milk and honey: I am the Lord your God, which have
separated you from other people. 25 Ye shall therefore put difference
between clean beasts and unclean, and between unclean fowls and clean:
and ye shall not make your souls abominable by beast, or by fowl, or by
any manner of living thing that creepeth on the ground, which I have
separated from you as unclean. 26 And ye shall be holy unto me: for I
the Lord am holy, and have severed you from other people, that ye
should be mine. 27 A man also or woman that hath a familiar spirit,
or that is a wizard, shall surely be put to death: they shall stone
them with stones: their blood shall be upon them.
The last verse is a particular law, which comes in after the general
conclusion, as if omitted in its proper place: it is for the putting of
those to death that dealt with familiar spirits, v. 27. It would be an
affront to God and to his lively oracles, a scandal to the country, and
a temptation to ignorant bad people, to consult them, if such were
known and suffered to live among them. Those that are in league with
the devil have in effect made a covenant with death and an agreement
with hell, and so shall their doom be.
The rest of these verses repeat and inculcate what had been said
before; for to that unthinking forgetful people it was requisite that
there should be line upon line, and that general rules, with their
reasons, should be frequently insisted on, for the enforcement of
particular laws, and making them more effectual. Three things we are
here reminded of:--
I. Their dignity. 1. They had the Lord for their God, v. 24. They were
his, his care, his choice, his treasure, his jewels, his kingdom of
priests (v. 26): That you should be mine. Happy the people, and truly
great, that are in such a case. 2. Their God was a holy God (v. 26),
infinitely advanced above all others. His holiness is his glory, and it
was their honour to be related to him, while their neighbours were the
infamous worshippers of impure and filthy spirits. 3. The great God had
separated them from other people (v. 24), and again, v. 26. Other
nations were the common; they were the enclosure, beautified and
enriched with peculiar privileges, and designed for peculiar honours;
let them therefore value themselves accordingly, preserve their honour,
and not lay it in the dust, by walking in the way of the heathen.
II. Their duty; this is inferred from their dignity. God had done more
for them than for others, and therefore expected more from them than
from others. And what is it that the Lord their God requires, in
consideration of the great things done and designed? 1. You shall keep
all my statutes (v. 22); and there was all the reason in the world that
they should, for the statutes were their honour, and obedience to them
would be their lasting comfort. 2. You shall not walk in the manners of
nations, v. 23. Being separated from them, they must not associate with
them, nor learn their ways. The manners of the nations were bad enough
in them, but would be much worse in God's people. 3. You shall put a
difference between clean and unclean, v. 25. This is holiness, to
discern between things that differ, not to live at large, as if we
might say and do any thing, but to speak and act with caution. 4. You
shall not make your souls abominable, v. 25. Our constant care must be
to preserve the honour, by preserving the purity, of our own souls, and
never to do any thing to make them abominable to God and to our own
consciences.
III. Their danger. 1. They were going into an infected place (v. 24):
You shall inherit their land, a land flowing with milk and honey, which
they would have the comfort of if they kept their integrity; but,
withal, it was a land full of idols, idolatries, and superstitious
usages, which they would be apt to fall in love with, having brought
from Egypt with them a strange disposition to take that infection. 2.
If they took the infection, it would be of pernicious consequence to
them. The Canaanites were to be expelled for these very sins: They
committed all these things, therefore I abhorred them, v. 23. See what
an evil thing sin is; it provokes God to abhor his own creatures,
whereas otherwise he delights in the work of his hands. And, if the
Israelites trod in the steps of their impiety, they must expect that
the land would spue them out (v. 22), as he had told them before, ch.
xviii. 28. If God spared not the natural branches, but broke them off,
neither would he spare those who were grafted in, if they degenerated.
Thus the rejection of the Jews stands for a warning to all Christian
churches to take heed lest the kingdom of God be taken from them. Those
that sin like others must expect to smart like them; and their
profession of relation to God will be no security to them.
__________________________________________________________________
L E V I T I C U S
CHAP. XXI.
This chapter might borrow its title from Mal. ii. 1, "And now, O you
priests, this commandment is for you." It is a law obliging priests
with the utmost care and jealousy to preserve the dignity of their
priesthood. I. The inferior priests are here charged both concerning
their mourning and concerning their marriages and their children, ver.
1-9. II. The high priest is restrained more than any of them, ver.
10-15. III. Neither the one nor the other must have any blemish, ver.
16, &c.
Laws Concerning the Priests. (b. c. 1490.)
1 And the Lord said unto Moses, Speak unto the priests the sons of
Aaron, and say unto them, There shall none be defiled for the dead
among his people: 2 But for his kin, that is near unto him, that is,
for his mother, and for his father, and for his son, and for his
daughter, and for his brother, 3 And for his sister a virgin, that is
nigh unto him, which hath had no husband; for her may he be defiled.
4 But he shall not defile himself, being a chief man among his people,
to profane himself. 5 They shall not make baldness upon their head,
neither shall they shave off the corner of their beard, nor make any
cuttings in their flesh. 6 They shall be holy unto their God, and not
profane the name of their God: for the offerings of the Lord made by
fire, and the bread of their God, they do offer: therefore they shall
be holy. 7 They shall not take a wife that is a whore, or profane;
neither shall they take a woman put away from her husband: for he is
holy unto his God. 8 Thou shalt sanctify him therefore; for he
offereth the bread of thy God: he shall be holy unto thee: for I the
Lord, which sanctify you, am holy. 9 And the daughter of any priest,
if she profane herself by playing the whore, she profaneth her father:
she shall be burnt with fire.
It was before appointed that the priests should teach the people the
statutes God had given concerning the difference between clean and
unclean, ch. x. 10, 11. Now here it is provided that they should
themselves observe what they were to teach the people. Note, Those
whose office it is to instruct must do it by example as well as
precept, 1 Tim. iv. 12. The priests were to draw nearer to God than any
of the people, and to be more intimately conversant with sacred things,
and therefore it was required of them that they should keep at a
greater distance than others from every thing that was defiling and
might diminish the honour of their priesthood.
I. They must take care not to disparage themselves in their mourning
for the dead. All that mourned for the dead were supposed to come near
the body, if not to touch it: and the Jews say, "It made a man
ceremonially unclean to come within six feet of a dead corpse;" nay, it
is declared (Num. xix. 14) that all who come into the tent where the
dead body lies shall be unclean seven days. Therefore all the mourners
that attended the funeral could not but defile themselves, so as not to
be fit to come into the sanctuary for seven days: for this reason it is
ordered, 1. That the priests should never put themselves under this
incapacity of coming into the sanctuary, unless it were for one of
their nearest relations, v. 1-3. A priest was permitted to do it for a
parent or a child, for a brother or an unmarried sister, and therefore,
no doubt (though this is not mentioned) for the wife of his bosom; for
Ezekiel, a priest, would have mourned for his wife if he had not been
particularly prohibited, Ezek. xxiv. 17. By this allowance God put an
honour upon natural affection, and favoured it so far as to dispense
with the attendance of his servants for seven days, while they indulged
themselves in their sorrow for the death of their dear relations; but,
beyond this period, weeping must not hinder sowing, nor their affection
to their relations take them off from the service of the sanctuary. Nor
was it at all allowed for the death of any other, no, not of a chief
man among the people, as some read it, v. 4. They must not defile
themselves, no, nor for the high priest himself, unless thus akin to
them. Though there is a friend that is nearer than a brother, yet the
priests must not pay this respect to the best friend they had, except
he were a relation, lest, if it were allowed for one, others should
expect it, and so they should be frequently taken off from their work:
and it is hereby intimated that there is a particular affection to be
reserved for those that are thus near akin to us; and, when any such
are removed by death, we ought to be affected with it, and lay it to
heart, as the near approach of death to ourselves, and an alarm to us
to prepare to follow. 2. That they must not be extravagant in the
expressions of their mourning, no, not for their dearest relations, v.
5. Their mourning must not be either, (1.) Superstitious, according to
the manner of the heathen, who cut off their hair, and let out their
blood, in honour of the imaginary deities which presided (as they
thought) in the congregation of the dead, that they might engage them
to be propitious to their departed friends. Even the superstitious
rites used of old at funerals are an indication of the ancient belief
of the immortality of the soul, and its existence in a separate state:
and though the rites themselves were forbidden by the divine law,
because they were performed to false gods, yet the decent respect which
nature teaches and which the law allows to be paid to the remains of
our deceased friends, shows that we are not to look upon them as lost.
Nor, (2.) Must it be passionate or immoderate. Note, God's ministers
must be examples to others of patience under affliction, particularly
that which touches in a very tender part, the death of their near
relations. They are supposed to know more than others of the reasons
why we must not sorrow as those that have no hope (1 Thess. iv. 13),
and therefore they ought to be eminently calm and composed, that they
may be able to comfort others with the same comforts wherewith they are
themselves comforted of God. The people were forbidden to mourn for the
dead with superstitious rites (ch. xix. 27, 28), and what was unlawful
to them was much more unlawful to the priest. The reason given for
their peculiar care not to defile themselves we have (v. 6): Because
they offered the bread of their God, even the offerings of the Lord
made by fire, which were the provisions of God's house and table. They
are highly honoured, and therefore must not stain their honour by
making themselves slaves to their passions; they are continually
employed in sacred service, and therefore must not be either diverted
from or disfitted for the services they were called to. If they pollute
themselves, they profane the name of their God on whom they attend: if
the servants are rude and of ill behaviour, it is a reflection upon the
master, as if he kept a loose and disorderly house. Note, All that
either offer or eat the bread of our God must be holy in all manner of
conversation, or else they profane that name which they pretend to
sanctify.
II. They must take care not to degrade themselves in their marriage, v.
7. A priest must not marry a woman of ill fame, that either had been
guilty or was suspected to have been guilty of uncleanness. He must not
only not marry a harlot, though ever so great a penitent for her former
whoredoms, but he must not marry one that was profane, that is, of a
light carriage or indecent behaviour. Nay, he must not marry one that
was divorced, because there was reason to think it was for some fault
she was divorced. The priests were forbidden to undervalue themselves
by such marriages as these, which were allowed to others, 1. Lest it
should bring a present reproach upon their ministry, harden the profane
in their profaneness, and grieve the hearts of serious people: the New
Testament gives laws to ministers' wives (1 Tim. iii. 11), that they be
grave and sober, that the ministry be not blamed. 2. Lest it should
entail a reproach upon their families; for the work and honour of the
priesthood were to descend as an inheritance to their children after
them. Those do not consult the good of their posterity as they ought
who do not take care to marry such as are of good report and character.
He that would seek a godly seed (as the expression is, Mal. ii. 15)
must first seek a godly wife, and take heed of a corruption of blood.
It is added here (v. 8), Thou shalt sanctify him, and he shall be holy
unto thee. "Not only thou, O Moses, by taking care that these laws be
observed, but thou, O Israel, by all endeavours possible to keep up the
reputation of the priesthood, which the priests themselves must do
nothing to expose or forfeit. He is holy to his God (v. 7), therefore
he shall be holy unto thee." Note, We must honour those whom our God
puts honour upon. Gospel ministers by this rule are to be esteemed very
highly in love for their works' sake (1 Thess. v. 13), and every
Christian must look upon himself as concerned to be the guardian of
their honour.
III. Their children must be afraid of doing any thing to disparage them
(v. 9): If the daughter of any priest play the whore, her crime is
great; she not only polluteth but profaneth herself: other women have
not that honour to lose that she has, who, as one of a priest's family,
has eaten of the holy things, and is supposed to have been better
educated than others. Nay, she profaneth her father; he is reflected
upon, and everybody will be ready to ask, "Why did not he teach her
better?" And the sinners in Zion will insult and say, "Here is your
priest's daughter." Her punishment there must be peculiar: She shall be
burnt with fire, for a terror to all priests' daughters. Note, The
children of ministers ought, of all others, to take heed of doing any
thing that is scandalous, because in them it is doubly scandalous, and
will be punished accordingly by him whose name is Jealous.
10 And he that is the high priest among his brethren, upon whose head
the anointing oil was poured, and that is consecrated to put on the
garments, shall not uncover his head, nor rend his clothes; 11
Neither shall he go in to any dead body, nor defile himself for his
father, or for his mother; 12 Neither shall he go out of the
sanctuary, nor profane the sanctuary of his God; for the crown of the
anointing oil of his God is upon him: I am the Lord. 13 And he shall
take a wife in her virginity. 14 A widow, or a divorced woman, or
profane, or an harlot, these shall he not take: but he shall take a
virgin of his own people to wife. 15 Neither shall he profane his
seed among his people: for I the Lord do sanctify him.
More was expected from a priest than from other people, but more from
the high priest than from other priests, because upon his head the
anointing oil was poured, and he was consecrated to put on the garments
(v. 10), both which were typical of the anointing and adorning of the
Lord Jesus, with all the gifts and graces of the Holy Spirit, which he
received without measure. It is called the crown of the anointing oil
of his God (v. 12); for the anointing of the Spirit is, to all that
have it, a crown of glory, and a diadem of beauty. The high priest
being thus dignified,
I. He must not defile himself at all for the dead, no, nor for his
nearest relations, his father or his mother, much less his child or
brother, v. 11. 1. He must not use the common expressions of sorrow on
those occasions, such as uncovering his head, and rending his clothes
(v. 10), so perfectly unconcerned must he show himself in all the
crosses and comforts of this life: even his natural affection must be
swallowed up in compassion to the ignorant, and a feeling of their
infirmities, and a tender concern for the household of God, which he
was made the ruler of. Thus being the holy one that was entrusted with
the thummim and the urim he must not know father or mother, Deut.
xxxiii. 8, 9. 2. He must not go in to any dead body, v. 11. If any of
the inferior priests were under a ceremonial pollution, there were
other priests that might supply their places; but, if the high priest
were defiled, there would be a greater want of him. And the forbidding
of him to go to any house of mourning, or attend any funeral, would be
an indication to the people of the greatness of that dignity to which
he was advanced. Our Lord Jesus, the great high priest of our
profession, touched the dead body of Jairus's daughter, the bier of the
widow's son, and the grave of Lazarus, to show that he came to altar
the property of death, and to take off the terror of it, by breaking
the power of it. Now that it cannot destroy it does not defile. 3. He
must not go out of the sanctuary (v. 12); that is, whenever he was
attending or officiating in the sanctuary, where usually he tarried in
his own apartment all day, he must not go out upon any occasion
whatsoever, nor cut short his attendance on the living God, no, not to
pay his last respects to a dying relation. It was a profanation of the
sanctuary to leave it, while his presence was requisite there, upon any
such occasion; for thereby he preferred some other business before the
service of God and the business of his profession, to which he ought to
make every thing else give place. Thus our Lord Jesus would not leave
off preaching to speak with his mother and brethren, Matt. xii. 48.
II. He might not marry a widow (as other priests might), much less one
divorced, or a harlot, v. 13, 14. The reason of this was to put a
difference between him and other priests in this matter; and (as some
suggest) that he might be a type of Christ, to whom the church was to
be presented a chaste virgin, 2 Cor. xi. 2. See Ezek. xliv. 22. Christ
must have our first love, our pure love, our entire love; thus the
virgins love thee (Cant. i. 3), and such only are fit to follow the
Lamb, Rev. xiv. 4.
III. He might not profane his seed among his people, v. 15. Some
understand it as forbidding him to marry any of an inferior rank, which
would be a disparagement to his family. Jehoiada indeed married of his
own tribe, but then it was into the royal family, 2 Chron. xxii. 11.
This was not to teach him to be proud, but to teach him to be pure, and
to do nothing unbecoming his office and the worthy name by which he was
called. Or it may be a caution to him in disposing of his children; he
must not profane his seed by marrying them unsuitably. Ministers'
children are profaned if they be unequally yoked with unbelievers.
16 And the Lord spake unto Moses, saying, 17 Speak unto Aaron,
saying, Whosoever he be of thy seed in their generations that hath any
blemish, let him not approach to offer the bread of his God. 18 For
whatsoever man he be that hath a blemish, he shall not approach: a
blind man, or a lame, or he that hath a flat nose, or any thing
superfluous, 19 Or a man that is brokenfooted, or brokenhanded, 20
Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be
scurvy, or scabbed, or hath his stones broken; 21 No man that hath a
blemish of the seed of Aaron the priest shall come nigh to offer the
offerings of the Lord made by fire: he hath a blemish; he shall not
come nigh to offer the bread of his God. 22 He shall eat the bread of
his God, both of the most holy, and of the holy. 23 Only he shall not
go in unto the vail, nor come nigh unto the altar, because he hath a
blemish; that he profane not my sanctuaries: for I the Lord do sanctify
them. 24 And Moses told it unto Aaron, and to his sons, and unto all
the children of Israel.
The priesthood being confined to one particular family, and entailed
upon all the male issue of that family throughout their generations, it
was very likely that some or other in after-ages that were born to the
priesthood would have natural blemishes and deformities: the honour of
the priesthood would not secure them from any of those calamities which
are common to men. Divers blemishes are here specified; some that were
ordinarily for life, as blindness; others that might be for a time, as
a scurf or scab, and, when they were gone, the disability ceased. Now,
I. The law concerning priests that had blemishes was, 1. That they
might live upon the altar (v. 22): He shall eat of the sacrifices with
the other priests, even the most holy things, such as the show-bread
and the sin-offerings, as well as the holy things, such as the tithes
and first-fruits, and the priests' share of the peace-offerings. The
blemishes were such as they could not help, and therefore, though they
might not work, they must not starve. Note, None must be abused for
their natural infirmities. Even the deformed child in the family must
have its child's part. 2. Yet they must not serve at the altar, at
either of the altars, nor be admitted to attend or assist the other
priests in offering sacrifice or burning incense, v. 17, 21, 23. Great
men choose to have such servants about them as are sightly, and it was
fit that the great God should have such in his house then, when he was
pleased to manifest his glory in external indications of it. But it was
especially requisite that comely men should be chosen to minister about
holy things, for the sake of the people, who were apt to judge
according to outward appearance, and to think meanly of the service,
how honourable soever it was made by the divine institution, of those
that performed it looked despicably or went about it awkwardly. This
provision God made for the preserving of the reputation of his altar,
that it might not at any time fall under contempt. It was for the
credit of the sanctuary that none should appear there who were any way
disfigured, either by nature or accident.
II. Under the gospel, 1. Those that labour under any such blemishes as
these have reason to thank God that they are not thereby excluded from
offering spiritual sacrifices to God; nor, if otherwise qualified for
it, from the office of the ministry. There is many a healthful
beautiful soul lodged in a crazy deformed body. Yet, 2. We ought to
infer hence how incapable those are to serve God acceptably whose minds
are blemished and deformed by any reigning vice. Those are unworthy to
be called Christians, and unfit to be employed as ministers, that are
spiritually blind, and lame, and crooked, whose sins render them
scandalous and deformed, so as that the offerings of the Lord are
abhorred for their sakes. The deformities of Hophni and Phinehas were
worse than any of the blemishes here mentioned. Let such therefore as
are openly vicious be put out of the priesthood as polluted persons;
and let all that are made to our God spiritual priests be before him
holy and without blemish, and comfort themselves with this, that,
though in this imperfect state they have spots that are the spots of
God's children, yet they shall shortly appear before the throne of God
without spot, or wrinkle, or any such thing.
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L E V I T I C U S
CHAP. XXII.
In this chapter we have divers laws concerning the priests and
sacrifices all for the preserving of the honour of the sanctuary. I.
That the priests should not eat the holy things in their uncleanness,
ver. 1-9. II. That no stranger who did not belong to some family of the
priests should eat of the holy things (ver. 10-13), and, if he did it
unwittingly, he must make restitution,, ver. 14-16. III. That the
sacrifices which were offered must be without blemish, ver. 17-25. IV.
That they must be more than eight days old (ver. 26-28), and that the
sacrifices of thanksgiving must be eaten the same day they were
offered, ver. 29, &c.
Laws Concerning the Priests. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto Aaron and to
his sons, that they separate themselves from the holy things of the
children of Israel, and that they profane not my holy name in those
things which they hallow unto me: I am the Lord. 3 Say unto them,
Whosoever he be of all your seed among your generations, that goeth
unto the holy things, which the children of Israel hallow unto the
Lord, having his uncleanness upon him, that soul shall be cut off from
my presence: I am the Lord. 4 What man soever of the seed of Aaron is
a leper, or hath a running issue; he shall not eat of the holy things,
until he be clean. And whoso toucheth any thing that is unclean by the
dead, or a man whose seed goeth from him; 5 Or whosoever toucheth any
creeping thing, whereby he may be made unclean, or a man of whom he may
take uncleanness, whatsoever uncleanness he hath; 6 The soul which
hath touched any such shall be unclean until even, and shall not eat of
the holy things, unless he wash his flesh with water. 7 And when the
sun is down, he shall be clean, and shall afterward eat of the holy
things; because it is his food. 8 That which dieth of itself, or is
torn with beasts, he shall not eat to defile himself therewith: I am
the Lord. 9 They shall therefore keep mine ordinance, lest they bear
sin for it, and die therefore, if they profane it: I the Lord do
sanctify them.
Those that had a natural blemish, though they were forbidden to do the
priests' work, were yet allowed to eat of the holy things: and the
Jewish writers say that "to keep them from idleness they were employed
in the wood-room, to pick out that which was worm-eaten, that it might
not be used in the fire upon the altar; they might also be employed in
the judgment of leprosy:" but,
I. Those that were under any ceremonial uncleanness, which possibly
they contracted by their own fault, might no so much as eat of the holy
things while they continued in their pollution. 1. Some pollutions were
permanent, as a leprosy or a running issue, v. 4. These separated the
people from the sanctuary, and God would show that they were so far
from being more excusable that really they were more abominable in a
priest. 2. Others were more transient, as the touching of a dead body,
or any thing else that was unclean, from which, after a certain time, a
man was cleansed by bathing his flesh in water, v. 6. But whoever was
thus defiled might not eat of the holy things, under pain of God's
highest displeasure, who said, and ratified the saying, That soul shall
be cut off from my presence, v. 3. Our being in the presence of God,
and attending upon him, will be so far from securing us that it will
but the more expose us to God's wrath, if we dare to draw nigh to him
in our uncleanness. The destruction shall come from the presence of the
Lord (2 Thess. i. 9), as the fire by which Nadab and Abihu died came
from before the Lord. Thus those who profane the holy word of God will
be cut off by that word which they make so light of; it shall condemn
them. They are again warned of their danger if they eat the holy thing
in their uncleanness (v. 9), lest they bear sin, and die therefore.
Note, (1.) Those contract great guilt who profane sacred things, by
touching them with unhallowed hands. Eating the holy things signified
an interest in the atonement; but, if they ate of them in their
uncleanness, they were so far from lessening their guilt that they
increased it: They shall bear sin. (2.) Sin is a burden which, if
infinite mercy prevent not, will certainly sink those that bear it:
They shall die therefore. Even priests may be ruined by their
pollutions and presumptions.
II. As to the design of this law we may observe, 1. This obliged the
priests carefully to preserve their purity, and to dread every thing
that would defile them. The holy things were their livelihood; if they
might not eat of them, how must they subsist? The more we have to lose
of comfort and honour by our defilement, the more careful we should be
to preserve our purity. 2. This impressed the people with a reverence
for the holy things, when they saw the priests themselves separated
from them (as the expression is, v. 2) so long as they were in their
uncleanness. He is doubtless a God of infinite purity who kept his
immediate attendants under so strict a discipline. 3. This teaches us
carefully to watch against all moral pollutions, because by them we are
unfitted to receive the comfort of God's sanctuary. Though we labour
not under habitual deformities, yet actual defilements deprive us of
the pleasure of communion with God; and therefore he that is washed
needeth to wash his feet (John xiii. 10), to wash his hands, and so to
compass the altar, Ps. xxvi. 6. Herein we have need to be jealous over
ourselves, lest (as it is observably expressed here) we profane God's
holy name in those things which we hallow unto him, v. 2. If we affront
God in those very performances wherein we pretend to honour him, and
provoke him instead of pleasing him, we shall make up but a bad account
shortly; yet thus we do if we profane God's name, by doing that in our
uncleanness which pretends to be hallowed to him.
10 There shall no stranger eat of the holy thing: a sojourner of the
priest, or an hired servant, shall not eat of the holy thing. 11 But
if the priest buy any soul with his money, he shall eat of it, and he
that is born in his house: they shall eat of his meat. 12 If the
priest's daughter also be married unto a stranger, she may not eat of
an offering of the holy things. 13 But if the priest's daughter be a
widow, or divorced, and have no child, and is returned unto her
father's house, as in her youth, she shall eat of her father's meat:
but there shall no stranger eat thereof. 14 And if a man eat of the
holy thing unwittingly, then he shall put the fifth part thereof unto
it, and shall give it unto the priest with the holy thing. 15 And
they shall not profane the holy things of the children of Israel, which
they offer unto the Lord; 16 Or suffer them to bear the iniquity of
trespass, when they eat their holy things: for I the Lord do sanctify
them.
The holy things were to be eaten by the priests and their families.
Now,
I. Here is a law that no stranger should eat of them, that is, no
person whatsoever but the priests only, and those that pertained to
them, v. 10. The priests are charged with this care, not to profane the
holy things by permitting the strangers to eat of them (v. 15) or
suffer them to bear the iniquity of trespass (v. 16); that is, suffer
them to bring guilt upon themselves, by meddling with that which they
have no right to. Thus it is commonly understood. Note, We must not
only be careful that we do not bear iniquity ourselves, but we must do
what we can to prevent others bearing it. We must not only not suffer
sin to lie upon our brother, but, if we can help it, we must not suffer
it to come upon him. But perhaps there is another meaning of those
words: the priests' eating the sin-offerings is said to signify their
bearing the iniquity of the congregation, to make an atonement for
them, ch. x. 17. Let not a stranger therefore eat of that holy thing
particularly, and so pretend to bear the iniquity of trespass; for it
is daring presumption for any to do that, but such as are appointed to
do it. Those that set up other mediators besides Christ our priest, to
bear the iniquity of trespass, sacrilegiously rob Christ of his honour,
and invade his rights. When we warn people not to trust to their own
righteousness, nor dare to appear before God in it, but to rely on
Christ's righteousness only for peace and pardon, it is because we dare
not suffer them to bear the iniquity of trespass, for we know it is too
heavy for them.
II. Here is an explanation of the law, showing who were to be looked
upon as belonging to the priest's family, and who not. 1. Sojourners
and hired servants abode not in the house for ever; they were in the
family, but not of it; and therefore they might not eat of the holy
things (v. 10): but the servant that was born in the house or bought
with money, being a heirloom to the family, though a servant, yet might
eat of the holy things, v. 11. Note, Those only are entitled to the
comforts of God's house who make it their rest for ever, and resolve to
dwell in it all the days of their life. As for those who for a time
only believe, to serve a present turn. They are looked upon but as
sojourners and mercenaries, and have no part nor lot in the matter. 2.
As to the children of the family, concerning the sons there could be no
dispute, they were themselves priests, but concerning the daughters
there was a distinction. While they continued in their father's house
they might eat of the holy things; but, if they married such as were
not priests, they lost their right (v. 12), for now they were cut off
from the family of the priests. Yet if a priest's daughter became a
widow, and had no children in whom she might preserve a distinct
family, and returned to her father's house again, being neither wife
nor mother, she should again be looked upon as a daughter, and might
eat of the holy things. If those whom Providence has made sorrowful
widows, and who are dislodged from the rest they had in the house of a
husband, yet find it again in a father's house, they have reason to be
thankful to the widows' God, who does not leave them comfortless. 3.
Here is a demand of restitution to be made by him that had no right to
the holy things, and yet should eat of them unwittingly, v. 14. If he
did it presumptuously, and in contempt of the divine institution, he
was liable to be cut off by the hand of God, and to be beaten by the
magistrate; but, if he did it through weakness in inconsideration, he
was to restore the value, adding a fifth part to it, besides which he
was to bring an offering to atone for the trespass; see ch. v. 15, 16.
III. This law might be dispensed with in a case of necessity, as it was
when David and his men ate of the show-bread, 1 Sam. xxi. 6. And our
Saviour justifies them, and gives a reason for it, which furnishes us
with a lasting rule in all such cases, that God will have mercy and not
sacrifice, Matt. xii. 3, 4, 7. Rituals must give way to morals.
IV. It is an instruction to gospel ministers, who are stewards of the
mysteries of God, not to admit all, without distinction, to eat of the
holy things, but to take out the precious from the vile. Those that are
scandalously ignorant or profane are strangers and aliens to the family
of the Lord's priests; and it is not meet to take the children's bread
and to cast it to such. Holy things are for holy persons, for those who
are holy, at least, in profession, Matt. vii. 6.
Laws Concerning Sacrifices. (b. c. 1490.)
17 And the Lord spake unto Moses, saying, 18 Speak unto Aaron, and to
his sons, and unto all the children of Israel, and say unto them,
Whatsoever he be of the house of Israel, or of the strangers in Israel,
that will offer his oblation for all his vows, and for all his freewill
offerings, which they will offer unto the Lord for a burnt offering;
19 Ye shall offer at your own will a male without blemish, of the
beeves, of the sheep, or of the goats. 20 But whatsoever hath a
blemish, that shall ye not offer: for it shall not be acceptable for
you. 21 And whosoever offereth a sacrifice of peace offerings unto
the Lord to accomplish his vow, or a freewill offering in beeves or
sheep, it shall be perfect to be accepted; there shall be no blemish
therein. 22 Blind, or broken, or maimed, or having a wen, or scurvy,
or scabbed, ye shall not offer these unto the Lord, nor make an
offering by fire of them upon the altar unto the Lord. 23 Either a
bullock or a lamb that hath any thing superfluous or lacking in his
parts, that mayest thou offer for a freewill offering; but for a vow it
shall not be accepted. 24 Ye shall not offer unto the Lord that which
is bruised, or crushed, or broken, or cut; neither shall ye make any
offering thereof in your land. 25 Neither from a stranger's hand
shall ye offer the bread of your God of any of these; because their
corruption is in them, and blemishes be in them: they shall not be
accepted for you. 26 And the Lord spake unto Moses, saying, 27 When
a bullock, or a sheep, or a goat, is brought forth, then it shall be
seven days under the dam; and from the eighth day and thenceforth it
shall be accepted for an offering made by fire unto the Lord. 28 And
whether it be cow or ewe, ye shall not kill it and her young both in
one day. 29 And when ye will offer a sacrifice of thanksgiving unto
the Lord, offer it at your own will. 30 On the same day it shall be
eaten up; ye shall leave none of it until the morrow: I am the Lord.
31 Therefore shall ye keep my commandments, and do them: I am the Lord.
32 Neither shall ye profane my holy name; but I will be hallowed
among the children of Israel: I am the Lord which hallow you, 33 That
brought you out of the land of Egypt, to be your God: I am the Lord.
Here are four laws concerning sacrifices:--
I. Whatever was offered in sacrifice to God should be without blemish,
otherwise it should not be accepted. This had often been mentioned in
the particular institutions of the several sorts of offerings. Now here
they are told what was to be accounted a blemish which rendered a beast
unfit for sacrifice: if it was blind, or lame, had a wen, or the mange
(v. 22),--if it was bruised, or crushed, or broken, or cut (v. 24),
that is, as the Jewish writers understand it, if it was, in any of
these ways, castrated, if bulls and rams were made into oxen and
weathers, they might not be offered. Moreover a difference is made
between what was brought as a free-will offering and what was brought
as a vow, v. 23. And, though none that had any of the forementioned
blemishes might be brought for either, yet if a beast had any thing
superfluous or lacking (that is, as the Jews understand it, if there
was a disproportion or inequality between those parts that are pairs,
when one eye, or ear, or leg, was bigger than it should be, or less
than it should be)--if there was no other blemish than this, it might
be accepted for a free-will offering, to which a man had not before
laid himself, nor had the divine law laid him, under any particular
obligation; but for a vow it might not be accepted. Thus God would
teach us to make conscience of performing our promises to him very
exactly, and not afterwards to abate in quantity or value of what we
had solemnly engaged to devote to him. What was, before the vow, in our
own power, as in the case of a free-will offering, afterwards is not,
Acts v. 4. It is again and again declared that no sacrifice should be
accepted if it was thus blemished, v. 20, 21. According to this law
great care was taken to search all the beasts that were brought to be
sacrificed, that there might, to a certainty, be no blemish in them. A
blemished sacrifice might not be accepted even from the hand of a
stranger, though to such all possible encouragement should be given to
do honour to the God of Israel, v. 25. By this it appears that
strangers were expected to come to the house of God from a far country
(1 Kings viii. 41, 42), and that they should be welcome, and their
offerings accepted, as those of Darius, Ezra vi. 9, 10; Isa. lvi. 6, 7.
The heathen priests were many of them not so strict in this matter, but
would receive sacrifices for their gods that were ever so scandalous;
but let strangers know that the God of Israel would not be so served.
Now, 1. This law was then necessary for the preserving of the honour of
the sanctuary, and of the God that was there worshipped. It was fit
that every thing that was employed for his honour should be the best of
the kind; for, as he is the greatest and brightest, so he is the best
of beings; and he that is the best must have the best. See how greatly
and justly displeasing the breach of this law was to the holy God, Mal.
i. 8, 13, 14. 2. This law made all the legal sacrifices the fitter to
be types of Christ, the great sacrifice from which all these derived
their virtue. In allusion to this law, he is said to be a Lamb without
blemish and without spot, 1 Pet. i. 19. As such a priest, so such a
sacrifice, became us, who was harmless and undefiled. When Pilate
declared, I find no fault in this man, he did thereby in effect
pronounce the sacrifice without blemish. The Jews say it was the work
of the sagan, or suffragan, high priest, to view the sacrifices, and
see whether they were without blemish or no; when Christ suffered,
Annas was in that office; but little did those who brought Christ to
Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit
to be offered (John xviii. 13, 24), think that they were answering the
type of this law. 3. It is an instruction to us to offer to God the
best we have in our spiritual sacrifices. If our devotions are
ignorant, and cold, and trifling, and full of distractions, we offer
the blind, and the lame, and the sick, for sacrifice; but cursed be the
deceiver that does so, for, while he thinks to put a cheat upon God, he
puts a damning cheat upon his own soul.
II. That no beast should be offered in sacrifice before it was eight
days old, v. 26, 27. It was provided before that the firstlings of
their cattle, which were to be dedicated to God, should not be brought
to him till after the eighth day, Exod. xxii. 30. Here it is provided
that no creature should be offered in sacrifice till it was eight days
old complete. Sooner than that it was not fit to be used at men's
tables, and therefore not a God's altar. The Jews say, "It was because
the sabbath sanctifies all things, and nothing should be offered to God
till at least one sabbath had passed over it." It was in conformity to
the law of circumcision, which children were to receive on the eighth
day. Christ was sacrificed for us, not in his infancy, though then
Herod sought to slay him, but in the prime of his time.
III. That the dam and her young should not both be killed in one day,
whether in sacrifice or for common use, v. 28. There is such a law as
this concerning birds, Deut. xxii. 6. This was forbidden, not as evil
in itself, but because it looked barbarous and cruel to the brute
creatures; like the tyranny of the king of Babylon, that slew
Zedekiah's sons before his eyes, and then put out his eyes. It looked
ill-natured towards the species to kill two generations at once, as if
one designed the ruin of the kind.
IV. That the flesh of their thank-offerings should be eaten on the same
day that they were sacrificed, v. 29, 30. This is a repetition of what
we had before, ch. vii. 15; xix. 6, 7. The chapter concludes with such
a general charge as we have often met with, to keep God's commandments,
and not to profane his holy name, v. 31, 32. Those that profess God's
name, if they do not make conscience of keeping his commandments, do
but profane his name. The general reasons are added: God's authority
over them--I am the Lord; his interest in them--I am your God; the
title he had to them by redemption--"I brought you out of the land of
Egypt, on purpose that I might be your God;" the designs of his grace
concerning them--I am the Lord that hallow you; and the resolutions of
his justice, if he had not honour from them, to get himself honour upon
them--I will be hallowed among the children of Israel. God will be a
loser in his glory by no man at last; but sooner or later will recover
his right, either in the repentance of sinners or in their ruin.
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L E V I T I C U S
CHAP. XXIII.
Hitherto the levitical law had been chiefly conversant about holy
persons, holy things, and holy places; in this chapter we have the
institution of holy times, many of which had been mentioned
occasionally before, but here they are all put together, only the new
moons are not mentioned. All the rest of the feasts of the Lord are, I.
The weekly feast of the sabbath, ver. 3. II. The yearly feasts, 1. The
passover, and the feast of unleavened bread (ver. 4-8), to which was
annexed the offering of the sheaf of firstfruits, ver. 9-14. 2.
Pentecost, ver. 15-22. 3. The solemnities of the seventh month. The
feast of trumpets on the first day (ver. 23-25), the day of atonement
on the tenth day (ver. 26-32), and the feast of tabernacles on the
fifteenth, ver. 33, &c.
Sundry Feasts. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, and say unto them, Concerning the feasts of the Lord, which ye
shall proclaim to be holy convocations, even these are my feasts. 3
Six days shall work be done: but the seventh day is the sabbath of
rest, an holy convocation; ye shall do no work therein: it is the
sabbath of the Lord in all your dwellings.
Here is, I. A general account of the holy times which God appointed (v.
2), and it is only his appointment that can make time holy; for he is
the Lord of time, and as soon as ever he had set its wheels a-going it
was he that sanctified and blessed one day above the rest, Gen. ii. 3.
Man may by his appointment make a good day (Esth. ix. 19), but it is
God's prerogative to make a holy day; nor is any thing sanctified but
by the stamp of his institution. As all inherent holiness comes from
his special grace, so all adherent holiness from his special
appointment. Now, concerning the holy times here ordained, observe, 1.
They are called feasts. The day of atonement, which was one of them,
was a fast; yet, because most of them were appointed for joy and
rejoicing, they are in the general called feasts. Some read it, These
are my assemblies, but that is co-incident with convocations. I would
rather read it, These are my solemnities; so the word here used is
translated (Isa. xxxiii. 20), where Zion is called the city of our
solemnities: and, reading it so here, the day of atonement was as great
a solemnity as any of them. 2. They are the feasts of the Lord (my
feasts), observed to the honour of his name, and in obedience to his
command. 3. They were proclaimed; for they were not to be observed by
the priests only that attended the sanctuary, but by all the people.
And this proclamation was the joyful sound concerning which we read,
Blessed are the people that know it, Ps. lxxxix. 15. 4. They were to be
sanctified and solemnized with holy convocations, that the services of
these feasts might appear the more honourable and august, and the
people the more unanimous in the performance of them; it was for the
honour of God and his institutions, which sought not corners and the
purity of which would be best preserved by the public administration of
them; it was also for the edification of the people in love that the
feasts were to be observed as holy convocations.
II. A repetition of the law of the sabbath in the first place. Though
the annual feasts were made more remarkable by the general attendance
at the sanctuary, yet these must not eclipse the brightness of the
sabbath, v. 3. They are here told, 1. That on that day they must
withdraw themselves from all the affairs and business of the world. It
is a sabbath of rest, typifying our spiritual rest from sin, and in
God: You shall do no work therein. On other holy days they were
forbidden to do any servile work (v. 7), but on the sabbath, and the
day of atonement (which is also called a sabbath), they were to do no
work at all, no, not the dressing of meat. 2. On that day they must
employ themselves in the service of God. (1.) It is a holy convocation;
that is, "If it lie within your reach, you shall sanctify it in a
religious assembly: let as many as can come to the door of the
tabernacle, and let others meet elsewhere for prayer, and praise, and
the reading of the law," as in the schools of the prophets, while
prophecy continued, and afterwards in the synagogues. Christ appointed
the New-Testament sabbath to be a holy convocation, by meeting his
disciples once and again (and perhaps oftener) on the first day of the
week. (2.) "Whether you have opportunity of sanctifying it in a holy
convocation or not, yet let it be the sabbath of the Lord in all your
dwellings. Put a difference between that day and other days in your
families. It is the sabbath of the Lord, the day on which he rested
from the work of creation, and on which he has appointed us to rest;
let it be observed in all your dwellings, even now that you dwell in
tents." Note, God's sabbaths are to be religiously observed in every
private house, by every family apart, as well as by many families
together in holy convocations. The sabbath of the Lord in our dwellings
will be their beauty, strength, and safety; it will sanctify, edify,
and glorify them.
4 These are the feasts of the Lord, even holy convocations, which ye
shall proclaim in their seasons. 5 In the fourteenth day of the first
month at even is the Lord's passover. 6 And on the fifteenth day of
the same month is the feast of unleavened bread unto the Lord: seven
days ye must eat unleavened bread. 7 In the first day ye shall have
an holy convocation: ye shall do no servile work therein. 8 But ye
shall offer an offering made by fire unto the Lord seven days: in the
seventh day is an holy convocation: ye shall do no servile work
therein. 9 And the Lord spake unto Moses, saying, 10 Speak unto the
children of Israel, and say unto them, When ye be come into the land
which I give unto you, and shall reap the harvest thereof, then ye
shall bring a sheaf of the firstfruits of your harvest unto the priest:
11 And he shall wave the sheaf before the Lord, to be accepted for
you: on the morrow after the sabbath the priest shall wave it. 12 And
ye shall offer that day when ye wave the sheaf an he lamb without
blemish of the first year for a burnt offering unto the Lord. 13 And
the meat offering thereof shall be two tenth deals of fine flour
mingled with oil, an offering made by fire unto the Lord for a sweet
savour: and the drink offering thereof shall be of wine, the fourth
part of an hin. 14 And ye shall eat neither bread, nor parched corn,
nor green ears, until the selfsame day that ye have brought an offering
unto your God: it shall be a statute for ever throughout your
generations in all your dwellings.
Here again the feasts are called the feasts of the Lord, because he
appointed them. Jeroboam's feast, which he devised of his own heart (1
Kings xii. 33), was an affront to God, and a reproach upon the people.
These feasts were to be proclaimed in their seasons (v. 4), and the
seasons God chose for them were in March, May and September (according
to our present computation), not in winter, because travelling would
then be uncomfortable, when the days were short, and the ways foul; not
in the middle of summer, because then in those countries they were
gathering in their harvest and vintage, and could be ill spared from
their country business. Thus graciously does God consult our comfort in
his appointments, obliging us thereby religiously to regard his glory
in our observance of them, and not to complain of them as a burden. The
solemnities appointed them were, 1. Many and returned frequently, which
was intended to preserve in them a deep sense of God and religion, and
to prevent their inclining to the superstitions of the heathen. God
kept them fully employed in his service, that they might not have time
to hearken to the temptations of the idolatrous neighbourhood they
lived in. 2. They were most of them times of joy and rejoicing. The
weekly sabbath is so, and all their yearly solemnities, except the day
of atonement. God would thus teach them that wisdom's ways are
pleasantness, and engage them to his service by encouraging them to be
cheerful in it and to sing at their work. Seven days were days of
strict rest and holy convocations; the first day and the seventh of the
feast of unleavened bread, the day of pentecost, the day of the feast
of trumpets, the first day and the eighth of the feast of tabernacles,
and the day of atonement: here were six for holy joy and one only for
holy mourning. We are commanded to rejoice evermore, but not to be
evermore weeping. Here is,
I. A repetition of the law of the passover, which was to be observed on
the fourteenth day of the first month, in remembrance of their
deliverance out of Egypt and the distinguishing preservation of their
first-born, mercies never to be forgotten. This feast was to begin with
the killing of the paschal lamb, v. 5. It was to continue seven days,
during all which time they were to eat sad bread, that was unleavened
(v. 6), and the first and last day of the seven were to be days of holy
rest and holy convocations, v. 7, 8. They were not idle days spent in
sport and recreation (as many that are called Christians spend their
holy days), but offerings were made by fire unto the Lord at his altar;
and we have reason to think that the people were taught to employ their
time in prayer, and praise, and godly meditation.
II. An order for the offering of a sheaf of the first-fruits, upon the
second day of the feast of unleavened bread; the first is called the
sabbath, because it was observed as a sabbath (v. 11), and, on the
morrow after, they had this solemnity. A sheaf or handful of new corn
was brought to the priest, who was to heave it up, in token of his
presenting it to the God of Heaven, and to wave it to and fro before
the Lord, as the Lord of the whole earth, and this should be accepted
for them as a thankful acknowledgment of God's mercy to them in
clothing their fields with corn, and of their dependence upon God, and
desire towards him, for the preserving of it to their use. For it was
the expression both of prayer and praise, v. 11. A lamb for a
burnt-offering was to be offered with it, v. 12. As the sacrifice of
animals was generally attended with meat-offerings, so this sacrifice
of corn was attended with a burnt-offering, that bread and flesh might
be set together on God's table. They are forbidden to eat of their new
corn till this handful was offered to God; for it was fit, if God and
Israel feast together, that he should be served first. And the offering
of this sheaf of first-fruits in the name of the whole congregation
did, as it were, sanctify to them their whole harvest, and give them a
comfortable use of all the rest; for then we may eat our bread with joy
when we have, in some measure, performed our duty to God, and God has
accepted our works, for thus all our enjoyments become clean to us.
Now, 1. This law was given now, though there was no occasion for
putting it in execution till they came to Canaan: in the wilderness
they sowed no corn; but God's feeding them there with bread from heaven
obliged them hereafter not to grudge him his share of their bread out
of the earth. We find that when they came into Canaan the manna ceased
upon the very day that the sheaf of first-fruits was offered; they had
eaten of the old corn the day before (Josh. v. 11), and then on this
day they offered the first-fruits, by which they became entitled to the
new corn, too (v. 12), so that there was no more occasion for manna. 1.
This sheaf of first-fruits was typical of our Lord Jesus, who has risen
from the dead as the first-fruits of those that slept, 1 Cor. xv. 20.
That branch of the Lord (Isa. iv. 2) was then presented to him, in
virtue of the sacrifice of himself, the Lamb of God, and it was
accepted for us. It is very observable that our Lord Jesus rose from
the dead on the very day that the first-fruits were offered, to show
that he was the substance of this shadow. 3. We are taught by this law
to honour the Lord with our substance, and with the first-fruits of all
our increase, Prov. iii. 9. They were not to eat of their new corn till
God's part was offered to him out of it (v. 14), for we must always
begin with God, begin our lives with him, begin every day with him,
begin every meal with him, begin every affair and business with him;
seek first the kingdom of God.
15 And ye shall count unto you from the morrow after the sabbath, from
the day that ye brought the sheaf of the wave offering; seven sabbaths
shall be complete: 16 Even unto the morrow after the seventh sabbath
shall ye number fifty days; and ye shall offer a new meat offering unto
the Lord. 17 Ye shall bring out of your habitations two wave loaves
of two tenth deals: they shall be of fine flour; they shall be baken
with leaven; they are the firstfruits unto the Lord. 18 And ye shall
offer with the bread seven lambs without blemish of the first year, and
one young bullock, and two rams: they shall be for a burnt offering
unto the Lord, with their meat offering, and their drink offerings,
even an offering made by fire, of sweet savour unto the Lord. 19 Then
ye shall sacrifice one kid of the goats for a sin offering, and two
lambs of the first year for a sacrifice of peace offerings. 20 And
the priest shall wave them with the bread of the firstfruits for a wave
offering before the Lord, with the two lambs: they shall be holy to the
Lord for the priest. 21 And ye shall proclaim on the selfsame day,
that it may be an holy convocation unto you: ye shall do no servile
work therein: it shall be a statute for ever in all your dwellings
throughout your generations. 22 And when ye reap the harvest of your
land, thou shalt not make clean riddance of the corners of thy field
when thou reapest, neither shalt thou gather any gleaning of thy
harvest: thou shalt leave them unto the poor, and to the stranger: I am
the Lord your God.
Here is the institution of the feast of pentecost, or weeks, as it is
called (Deut. xvi. 9), because it was observed fifty days, or seven
weeks, after the passover. It is also called the feast of harvest,
Exod. xxiii. 16. For as the presenting of the sheaf of first-fruits was
an introduction to the harvest, and gave them liberty to put in the
sickle, so they solemnized the finishing of their corn-harvest at this
feast. 1. Then they offered a handful of ears of barley, now they
offered two loaves of wheaten bread, v. 17. This was leavened. At the
passover they ate unleavened bread, because it was in remembrance of
the bread they ate when they came out of Egypt, which was unleavened;
but now at pentecost it was leavened, because it was an acknowledgment
of God's goodness to them in their ordinary food, which was leavened.
2. With that sheaf of first-fruits they offered only one lamb for a
burnt-offering, but with these loaves of first-fruits they offered
seven lambs, two rams, and one bullock, all for a burnt-offering, so
giving glory to God, as the Lord of their land and the Lord of their
harvest, by whose favour they lived and to whose praise they ought to
live. They offered likewise a kid for a sin-offering, so taking shame
to themselves as unworthy of the bread they ate, and imploring pardon
for their sins, by which they had forfeited their harvest-mercies, and
which they had been guilty of in the receiving of them. And lastly, two
lambs for a sacrifice of peace-offerings, to beg a blessing upon the
corn they had gathered in, which would be neither sure nor sweet to
them without that blessing, Hag. i. 9. These were the only
peace-offerings that were offered on the behalf of the whole
congregation, and they were reckoned most holy offerings, whereas other
peace-offerings were but holy. All these offerings are here appointed,
v. 18-20. 3. That one day was to be kept with a holy convocation, v.
21. It was one of the days on which all Israel was to meet God and one
another, at the place which the Lord should choose. Some suggest that
whereas seven days were to make up the feast of unleavened bread there
was only one day appointed for the feast of pentecost, because this was
a busy time of the year with them, and God allowed them speedily to
return to their work in the country. This annual feast was instituted
in remembrance of the giving of the law upon Mount Sinai, the fiftieth
day after they came out of Egypt. That was the feast which they were
told in Egypt must be observed to God in the wilderness, as a memorial
of which ever after they kept this feast. But the period and perfection
of this feast was the pouring out of the Spirit upon the apostles on
the day of this feast (Acts ii. 1), in which the law of faith was
given, fifty days after Christ our passover was sacrificed for us. And
on that day (as bishop Patrick well expresses it) the apostles, having
themselves received the first-fruits of the Spirit, begat three
thousand souls, through the word of truth, and presented them, as the
first-fruits of the Christian church, to God and the Lamb.
To the institution of the feast of pentecost is annexed a repetition of
that law which we had before (ch. xix. 9), by which they were required
to leave the gleanings of their fields, and the corn that grew on the
ends of the butts, for the poor, v. 22. Probably it comes in here as a
thing which the priests must take occasion to remind the people of,
when they brought their first-fruits, intimating to them that to obey
even in this small matter was better than sacrifice, and that, unless
they were obedient, their offerings should not be accepted. It also
taught them that the joy of harvest should express itself in charity to
the poor, who must have their due out of what we have, as well as God
his. Those that are truly sensible of the mercy they receive from God
will without grudging show mercy to the poor.
23 And the Lord spake unto Moses, saying, 24 Speak unto the children
of Israel, saying, In the seventh month, in the first day of the month,
shall ye have a sabbath, a memorial of blowing of trumpets, an holy
convocation. 25 Ye shall do no servile work therein: but ye shall
offer an offering made by fire unto the Lord. 26 And the Lord spake
unto Moses, saying, 27 Also on the tenth day of this seventh month
there shall be a day of atonement: it shall be an holy convocation unto
you; and ye shall afflict your souls, and offer an offering made by
fire unto the Lord. 28 And ye shall do no work in that same day: for
it is a day of atonement, to make an atonement for you before the Lord
your God. 29 For whatsoever soul it be that shall not be afflicted in
that same day, he shall be cut off from among his people. 30 And
whatsoever soul it be that doeth any work in that same day, the same
soul will I destroy from among his people. 31 Ye shall do no manner
of work: it shall be a statute for ever throughout your generations in
all your dwellings. 32 It shall be unto you a sabbath of rest, and ye
shall afflict your souls: in the ninth day of the month at even, from
even unto even, shall ye celebrate your sabbath.
Here is, I. The institution of the feast of trumpets, on the first day
of the seventh month, v. 24, 25. That which was now the seventh month
had been reckoned the first month, and the year of jubilee was still to
begin with this month (ch. xxv. 8), so that this was their new year's
day. It was to be as their other yearly sabbaths, a day of holy
rest--You shall do no servile work therein; and a day of holy work--You
shall offer an offering to the Lord; concerning these particular
directions were afterwards given, Num. xxix. 1. That which is here made
peculiar to this festival is that it was a memorial of blowing of
trumpets. They blew the trumpet every new moon (Ps. lxxxi. 3), but in
the new moon of the seventh month it was to be done with more than
ordinary solemnity; for they began to blow at sun-rise and continued
till sun-set. Now, 1. This is here said to be a memorial, perhaps of
the sound of the trumpet upon mount Sinai when the law was given, which
must never be forgotten. Some think that it was a memorial of the
creation of the world, which is supposed to have been in autumn; for
which reason this was, till now, the first month. The mighty word by
which God made the world is called the voice of his thunder (Ps. civ.
7); fitly therefore was it commemorated by blowing of trumpets, or a
memorial of shouting, as the Chaldee renders it; for, when the
foundations of the earth were fastened, all the sons of God shouted for
joy, Job xxxviii. 6, 7. 2. The Jewish writers suppose it to have a
spiritual signification. Now at the beginning of the year they were
called by this sound of trumpet to shake off their spiritual
drowsiness, to search and try their ways, and to amend them: the day of
atonement was the ninth day after this; and thus they were awakened to
prepare for that day, by sincere and serious repentance, that it might
be indeed to them a day of atonement. And they say, "The devout Jews
exercised themselves more in good works between the feast of trumpets
and the day of expiation than at any other time of the year." 3. It was
typical of the preaching of the gospel, by which joyful sound souls
were to be called in to serve God and keep a spiritual feast to him.
The conversion of the nations to the faith of Christ is said to be by
the blowing of a great trumpet, Isa. xxvii. 13.
II. A repetition of the law of the day of atonement, that is, so much
of it as concerned the people. 1. They must on this day rest from all
manner of work, and not only from servile works as on other annual
festivals; it must be as strict a rest as that of the weekly sabbath,
v. 28, 30, 31. The reason is: For it is a day of atonement. Note, The
humbling of our souls for sin, and the making of our peace with God, is
work that requires the whole man, and the closest application of mind
imaginable, and all little enough. He that would do the work of a day
of atonement in its day, as it should be done, had need lay aside the
thoughts of every thing else. On that day God spoke peace unto his
people, and unto his saints; and therefore they must lay aside all
their worldly business, that they might the more clearly and the more
reverently hear that voice of joy and gladness. Fasting days should be
days of rest. 2. They must afflict their souls, and this upon pain of
being cut off by the hand of God, v. 27, 29, 32. They must mortify the
body, and deny the appetites of it, in token of their sorrow for the
sins they had committed, and the mortifying of their indwelling
corruptions. Every soul must be afflicted, because every soul was
polluted, and guilty before God; while none have fulfilled the law of
innocency none are exempt from the law of repentance, besides that
every man must sigh and cry for the abominations of the land. 3. The
entire day must be observed: From even to even you shall afflict your
souls (v. 32), that is, "You shall begin your fast, and the expressions
of your humiliation, in the ninth day of the month at even." They were
to leave off all their worldly labour, and compose themselves to the
work of the day approaching, some time before sun-set on the ninth day,
and not to take any food (except children and sick people) till after
sun-set on the tenth day. Note, The eves of solemn days ought to be
employed in solemn preparation. When work for God and our souls is to
be done, we should not straiten ourselves in time for the doing of it;
for how can we spend our time better? Of this sabbath the rule here
given is to be understood: From even unto even shall you celebrate your
sabbath.
33 And the Lord spake unto Moses, saying, 34 Speak unto the children
of Israel, saying, The fifteenth day of this seventh month shall be the
feast of tabernacles for seven days unto the Lord. 35 On the first
day shall be an holy convocation: ye shall do no servile work therein.
36 Seven days ye shall offer an offering made by fire unto the Lord:
on the eighth day shall be an holy convocation unto you; and ye shall
offer an offering made by fire unto the Lord: it is a solemn assembly;
and ye shall do no servile work therein. 37 These are the feasts of
the Lord, which ye shall proclaim to be holy convocations, to offer an
offering made by fire unto the Lord, a burnt offering, and a meat
offering, a sacrifice, and drink offerings, every thing upon his day:
38 Beside the sabbaths of the Lord, and beside your gifts, and beside
all your vows, and beside all your freewill offerings, which ye give
unto the Lord. 39 Also in the fifteenth day of the seventh month,
when ye have gathered in the fruit of the land, ye shall keep a feast
unto the Lord seven days: on the first day shall be a sabbath, and on
the eighth day shall be a sabbath. 40 And ye shall take you on the
first day the boughs of goodly trees, branches of palm trees, and the
boughs of thick trees, and willows of the brook; and ye shall rejoice
before the Lord your God seven days. 41 And ye shall keep it a feast
unto the Lord seven days in the year. It shall be a statute for ever in
your generations: ye shall celebrate it in the seventh month. 42 Ye
shall dwell in booths seven days; all that are Israelites born shall
dwell in booths: 43 That your generations may know that I made the
children of Israel to dwell in booths, when I brought them out of the
land of Egypt: I am the Lord your God. 44 And Moses declared unto the
children of Israel the feasts of the Lord.
We have here, I. The institution of the feast of tabernacles, which was
one of the three great feasts at which all the males were bound to
attend, and celebrated with more expressions of joy than any of them.
1. As to the directions for regulating this feast, observe, (1.) It was
to be observed on the fifteenth day of the seventh month (v. 34), but
five days after the day of atonement. We may suppose, though they were
not all bound to attend on the day of atonement, as on the three great
festivals, yet that many of the devout Jews came up so many days before
the feast of tabernacles as to enjoy the opportunity of attending on
the day of atonement. Now, [1.] The afflicting of their souls on the
day of atonement prepared them for the joy of the feast of tabernacles.
The more we are grieved and humbled for sin, the better qualified we
are for the comforts of the Holy Ghost. [2.] The joy of this feast
recompensed them for the sorrow of that fast; for those that sow in
tears shall reap in joy. (2.) It was to continue eight days, the first
and last of which were to be observed as sabbaths, days of holy rest
and holy convocations, v. 35, 36, 39. The sacrifices to be offered on
these eight days we have a very large appointment of, Num. xxix. 12,
&c. (3.) During the first seven days of this feast all the people were
to leave their houses, and the women and children in them, and to dwell
in booths made of the boughs of thick trees, particularly palm trees,
v. 40, 42. The Jews make the taking of the branches to be a distinct
ceremony from the making of the booths. It is said, indeed (Neh. viii.
15), that they made their booths of the branches of trees, which they
might do, and yet use that further expression of joy, the carrying of
palm-branches in their hands, which appears to have been a token of
triumph upon other occasions (John xii. 13), and is alluded to, Rev.
vii. 9. The eighth day some make a distinct feast of itself, but it is
called (John vii. 37) that great day of the feast; it was the day on
which they returned from their booths, to settle again in their own
houses. (4.) They were to rejoice before the Lord God during all the
time of this feast, v. 40. The tradition of the Jews is that they were
to express their joy by dancing, and singing hymns of praise to God,
with musical instruments: and not the common people only, but the wise
men of Israel, and their elders, were to do it in the court of the
sanctuary: for (say they) the joy with which a man rejoices in doing a
commandment is really a great service.
2. As to the design of this feast,
(1.) It was to be kept in remembrance of their dwelling in tents in the
wilderness. Thus it is expounded here (v. 43): That your generations
may know, not only by the written history, but by this ocular
tradition, that I made the children of Israel to dwell in booths. Thus
it kept in perpetual remembrance, [1.] The meanness of their beginning,
and the low and desolate state out of which God advanced that people.
Note, Those that are comfortably fixed ought often to call to mind
their former unsettled state, when they were but little in their own
eyes. [2.] The mercy of God to them, that, when they dwelt in
tabernacles, God not only set up a tabernacle for himself among them,
but, with the utmost care and tenderness imaginable, hung a canopy over
them, even the cloud that sheltered them from the heat of the sun.
God's former mercies to us and our fathers ought to be kept in
everlasting remembrance. The eighth day was the great day of this
feast, because then they returned to their own houses again, and
remembered how, after they had long dwelt in tents in the wilderness,
at length they came to a happy settlement in the land of promise, where
they dwelt in goodly houses. And they would the more sensibly value and
be thankful for the comforts and conveniences of their houses when they
had been seven days dwelling in booths. It is good for those that have
ease and plenty sometimes to learn what it is to endure hardness.
(2.) It was a feast of in-gathering, so it is called, Exod. xxiii. 16.
When they had gathered in the fruit of their land (v. 39), the vintage
as well as the harvest, then they were to keep this feast in
thankfulness to God for all the increase of the year; and some think
that the eighth day of the feast had special reference to this ground
of the institution. Note, The joy of harvest ought to be improved for
the furtherance of our joy in God. The earth is the Lord's and the
fulness thereof, and therefore whatever we have the comfort of, he must
have the glory of, especially when any mercy is perfected.
(3.) It was a typical feast. It is supposed by many that our blessed
Saviour was born much about the time of this feast; then he left his
mansions of light above to tabernacle among us (John i. 14), and he
dwelt in booths. And the worship of God under the New Testament is
prophesied of under the notion of keeping the feast of tabernacles,
Zech. xiv. 16. For, [1.] The gospel of Christ teaches us to dwell in
tabernacles, to sit loose to this world, as those that have here no
continuing city, but by faith, and hope and holy contempt of present
things, to go out to Christ without the camp, Heb. xiii. 13, 14. [2.]
It teaches us to rejoice before the Lord our God. Those are the
circumcision, Israelites indeed, that always rejoice in Christ Jesus,
Phil. iii. 3. And the more we are taken off from this world the less
liable we are to the interruption of our joys.
II. The summary and conclusion of these institutions.
1. God appointed these feasts (v. 37, 38), besides the sabbaths and
your free-will offerings. This teaches us, (1.) That calls to
extraordinary services will not excuse us from our constant stated
performances. Within the days of the feast of tabernacles there must
fall at least one sabbath, which must be as strictly observed as any
other. (2.) That God's institutions leave room for free-will offerings.
Not that we may invent what he never instituted, but we may repeat what
he has instituted, ordinarily, the oftener the better. God is well
pleased with a willing people.
2. Moses declared them to the children of Israel, v. 44. He let them
know what God appointed, and neither more nor less. Thus Paul delivered
to the churches what he had received from the Lord. We have reason to
be thankful that the feasts of the Lord, declared unto us, are not so
numerous, nor the observance of them so burdensome and costly, as
theirs then were, but more spiritual and significant, and surer sweeter
earnests of the everlasting feast, at the last in-gathering, which we
hope to be celebrating to eternity.
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L E V I T I C U S
CHAP. XXIV.
In this chapter we have, I. A repetition of the laws concerning the
lamps and the show-bread, ver. 1-9. II. A violation of the law against
blasphemy, with the imprisonment, trial, condemnation, and execution,
of the blasphemer, ver. 10-14, with ver. 23. III. The law against
blasphemy reinforced (ver. 15, 16), with sundry other laws, ver. 17,
&c.
Laws Concerning the Lamps. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Command the children of
Israel, that they bring unto thee pure oil olive beaten for the light,
to cause the lamps to burn continually. 3 Without the vail of the
testimony, in the tabernacle of the congregation, shall Aaron order it
from the evening unto the morning before the Lord continually: it shall
be a statute for ever in your generations. 4 He shall order the lamps
upon the pure candlestick before the Lord continually. 5 And thou
shalt take fine flour, and bake twelve cakes thereof: two tenth deals
shall be in one cake. 6 And thou shalt set them in two rows, six on a
row, upon the pure table before the Lord. 7 And thou shalt put pure
frankincense upon each row, that it may be on the bread for a memorial,
even an offering made by fire unto the Lord. 8 Every sabbath he shall
set it in order before the Lord continually, being taken from the
children of Israel by an everlasting covenant. 9 And it shall be
Aaron's and his sons'; and they shall eat it in the holy place: for it
is most holy unto him of the offerings of the Lord made by fire by a
perpetual statute.
Care is here taken, and orders are given, for the decent furnishing of
the candlestick and table in God's house.
I. The lamps must always be kept burning. The law for this we had
before, Exod. xxvii. 20, 21. It is here repeated, probably because it
now began to be put in execution, when other things were settled. 1.
The people were to provide oil (v. 2), and this, as every thing else
that was to be used in God's service, must be of the best, pure
olive-oil, beaten, probably it was double-strained. This was to cause
the lamps to burn; all our English copies read it lamps, but in the
original it is singular in v. 2--to cause the lamp to burn; but plural
in v. 4--he shall order the lamps. The seven lamps made all one lamp,
in allusion to which the blessed Spirit of grace is represented by
seven lamps of fire before the throne (Rev. iv. 5), for there are
diversities of gifts, but one Spirit, 1 Cor. xii. 4. Ministers are as
burning and shining lights in Christ's church, but it is the duty of
people to provide comfortably for them, as Israel for the lamps.
Scandalous maintenance makes a scandalous ministry. 2. The priests were
to tend the lamps; they must snuff them, clean the candlestick, and
supply them with oil, morning and evening, v. 3, 4. Thus it is the work
of the ministers of the gospel to hold forth that word of life, not to
set up new lights, but, by expounding and preaching the word, to make
the light of it more clear and extensive. This was the ordinary way of
keeping the lamps burning; but, when the church was poor and in
distress, we find its lamps fed constantly with oil from the good
olives immediately, without the ministry of priest or people (Zech. iv.
2, 3); for, though God has tied us to means, he has not tied himself to
them, but will take effectual care that his lamp never go out in the
world for want of oil.
II. The table must always be kept spread. This was appointed before,
Exod. xxv. 30. And here also, 1. The table was furnished with bread;
not dainties nor varieties to gratify a luxurious palate, but twelve
loaves or cakes of bread, v. 5, 6. Where there is plenty of bread there
is no famine; and where bread is not there is no feast. There was a
loaf for every tribe, for in our Father's house there is bread enough.
They were all provided for by the divine bounty, and were all welcome
to the divine grace. Even after the revolt of the ten tribes this
number of loaves was continued (2 Chron. xiii. 11), for the sake of
those few of each tribe that retained their affection to the temple and
continued their attendance on it. 2. A handful of frankincense was put
in a golden saucer, upon or by each row, v. 7. When the bread was
removed, and given to the priests, this frankincense was burnt upon the
golden altar (I suppose) over and above the daily incense: and this was
for a memorial instead of the bread, an offering made by fire, as the
handful of the meat-offering which was burnt upon the altar is called
the memorial thereof, ch. ii. 2. Thus a little was accepted as a humble
acknowledgment, and all the loaves were consigned to the priests. All
God's spiritual Israel, typified by the twelve loaves, are made through
Christ a sweet savour to him, and their prayers are said to come up
before God for a memorial, Acts x. 4. The word is borrowed from the
ceremonial law. 3. Every sabbath it was renewed. When the loaves had
stood there a week, the priests had them to eat with other holy things
that were to be eaten in the holy place (v. 9), and new ones were
provided at the public charge, and put in the room of them, v. 8. The
Jews say, "The hands of those priests that put on were mixed with
theirs that took off, that the table might be never empty, but the
bread might be before the Lord continually." God is never unprovided
for the entertainment of those that visit him, as men often are, Luke
xi. 5. Every one of those cakes contained two tenth-deals, that is, two
omers of fine flour; just so much manna every Israelite gathered on the
sixth day for the sabbath, Exod. xvi. 22. Hence some infer that this
show-bread, which was set on the table on the sabbath, was intended as
a memorial of the manna wherewith they were fed in the wilderness.
Christ's ministers should provide new bread for his house every sabbath
day, the production of their fresh studies in the scripture, that their
proficiency may appear to all, 1 Tim. iv. 1, 5.
The Blasphemy of Shelomith's Son; The Punishment of Shelomith's Son. (b. c.
1490.)
10 And the son of an Israelitish woman, whose father was an Egyptian,
went out among the children of Israel: and this son of the Israelitish
woman and a man of Israel strove together in the camp; 11 And the
Israelitish woman's son blasphemed the name of the Lord, and cursed.
And they brought him unto Moses: (and his mother's name was Shelomith,
the daughter of Dibri, of the tribe of Dan:) 12 And they put him in
ward, that the mind of the Lord might be showed them. 13 And the Lord
spake unto Moses, saying, 14 Bring forth him that hath cursed without
the camp; and let all that heard him lay their hands upon his head, and
let all the congregation stone him. 15 And thou shalt speak unto the
children of Israel, saying, Whosoever curseth his God shall bear his
sin. 16 And he that blasphemeth the name of the Lord, he shall surely
be put to death, and all the congregation shall certainly stone him: as
well the stranger, as he that is born in the land, when he blasphemeth
the name of the Lord, shall be put to death. 17 And he that killeth
any man shall surely be put to death. 18 And he that killeth a beast
shall make it good; beast for beast. 19 And if a man cause a blemish
in his neighbour; as he hath done, so shall it be done to him; 20
Breach for breach, eye for eye, tooth for tooth: as he hath caused a
blemish in a man, so shall it be done to him again. 21 And he that
killeth a beast, he shall restore it: and he that killeth a man, he
shall be put to death. 22 Ye shall have one manner of law, as well
for the stranger, as for one of your own country: for I am the Lord
your God. 23 And Moses spake to the children of Israel, that they
should bring forth him that had cursed out of the camp, and stone him
with stones. And the children of Israel did as the Lord commanded
Moses.
Evil manners, we say, beget good laws. We have here an account of the
evil manners of a certain nameless mongrel Israelite, and the good laws
occasioned thereby.
I. The offender was the son of an Egyptian father and an Israelitish
mother (v. 10); his mother was of the tribe of Dan, v. 11. Neither he
nor his father is named, but his mother only, who was an Israelite.
This notice is taken of his parentage either, 1. To intimate what
occasioned the quarrel he was engaged in. The Jews say, "He offered to
set up his tent among the Danites in the right of his mother, but was
justly opposed by some or other of that tribe, and informed that his
father being an Egyptian he had no part nor lot in the matter, but must
look upon himself as a stranger." Or, 2. To show the common ill effect
of such mixed marriages. When a daughter of Israel would marry an
idolatrous malignant Egyptian, what could be the fruit of such a
marriage but a blasphemer? For the children will be apt to take after
the worse side, whichsoever it is, and will sooner learn of an Egyptian
father to blaspheme than of an Israelitish mother to pray and praise.
II. The occasion of the offence was contention: He strove with a man of
Israel. The mixed multitude of Egyptians that came up with Israel
(Exod. xii. 38) were in many ways hurtful to them, and this was one,
they were often the authors of strife. The way to preserve the peace of
the church is to preserve the purity of it. In this strife he broke out
into ill language. Note, When quarrels begin we know not what mischief
they will make before they end, nor how treat a matter a little fire
may kindle. When men's passion is up they are apt to forget both their
reason and their religion, which is a good reason why we should not be
apt either to give or to resent provocation, but leave off strife
before it be meddled with, because the beginning of it is as the
letting forth of water.
III. The offence itself was blasphemy and cursing, v. 11. It is
supposed that his cause came to be heard before the judges, who
determined that he had no right to the privileges of an Israelite, his
father being an Egyptian, and that, being enraged at the sentence, 1.
He blasphemed the name of the Lord. He blasphemed the name, that is, he
blasphemed God, who is known by his name only, not by his nature, or
any similitude. Not as if God were a mere name, but his is a name above
every name. The translators add of the Lord, which is implied, but not
expressed, in the original, for the greater reverence of the divine
Majesty: it is a shame that it should be found on record that the very
name of Jehovah should be blasphemed; tell it not in Gath. It is a fond
conceit of the superstitious Jews that his blasphemy was in pronouncing
the name of Jehovah, which they call ineffable: he that made himself
known by that name never forbade the calling of him by that name. It is
probable that finding himself aggrieved by the divine appointment,
which separated between the Israelites and strangers, he impudently
reproached both the law and the Law-maker, and set him at defiance. 2.
He cursed either God himself (and then his cursing was the same with
blaspheming) or the person with whom he strove. Imprecations of
mischief are the hellish language of hasty passion, as well as of
rooted malice. Or perhaps he cursed the judges that gave sentence
against him; he flew in the face of the court, and ridiculed the
processes of it; thus he added sin to sin.
IV. The caution with which he was proceeded against for this sin. The
witnesses or inferior judges brought him and his case (which was
somewhat extraordinary) unto Moses (v. 11), according to the order
settled (Exod. xviii. 22), and Moses himself would not give judgment
hastily, but committed the offender into custody, till he had consulted
the oracle in this case. Note, Judges must deliberate; both those that
give the verdict and those that give the sentence must consider
diligently what they do, and do nothing rashly, for the judgment is
God's (Deut. i. 17), and before him there will be a rehearing of the
cause. They waited to know what was the mind of the Lord, whether he
was to be put to death by the hand of the magistrate or to be left to
the judgment of God: or, rather, they wanted to know whether he should
be stoned, as those were to be that only cursed their parents (ch. xx.
9), or whether, the crime being so much greater, some sorer punishment
should be inflicted on him. Note, Those that sit in judgment should
sincerely desire, and by prayer and the use of all good means should
endeavour to know the mind of the Lord, because they judge for him (2
Chron. xix. 6) and to him they are accountable.
V. Sentence passed upon this offender by the righteous Judge of heaven
and earth himself: Let all the congregation stone him, v. 14. God could
have cut him off by an immediate stroke from heaven, but he would put
this honour upon the institution of magistracy to make use of it for
the supporting and vindicating of his own glory in the world. Observe,
1. The place of execution appointed: Bring him forth without the camp.
To signify their detestation of the crime, they must thus cast out the
criminal as an abominable branch, and separate him from them as an
unclean thing and unworthy a place in the camp of Israel. 2. The
executioners: Let all the congregation do it, to show their zeal for
the honour of God's name. Every man should have a stone to throw at him
that blasphemes God, reckoning himself nearly concerned in the
reproaches cast on God, Ps. lxix. 9. Thus also the greater terror would
be cast upon the congregation; those that once helped to stone a
blasphemer would ever after dread every thing that bordered upon
blasphemy, that looked like it or looked towards it. 3. The solemnity
of the execution; before the congregation stoned him, the witnesses
were to lay their hands upon his head. The Jews say that this was used
in the execution of no criminals but blasphemers; and that it was done
with words to this purport, "Thy blood be upon thy own head, for thou
thyself hast occasioned it. Let no blame be laid on the law, judges,
juries, or witnesses; if thou scornest, thou alone shalt bear it."
VI. A standing law made upon this occasion for the stoning of
blasphemers, v. 15, 16. Magistrates are the guardians of both tables,
and ought to be as jealous for the honour of God against those that
speak contemptuously of his being and government as for the public
peace and safety against the disturbers of them. 1. A great stress is
laid upon this law, as in no case to be dispensed with: He shall surely
be put to death; they shall certainly stone him. Those that lightly
esteemed God's honour might think it hard to make a man an offender for
a word (words are but wind); but God would let them know that they must
not make light of such words as these, which come from malice against
God in the heart of him that speaks, and must occasion either great
guilt or great grief to those that hear. 2. It is made to extend to the
strangers that sojourned among them, as well as those that were born in
the land. God never made any law to compel strangers to be circumcised
and embrace the Jewish religion (proselytes made by force would be no
honour to the God of Israel), but he made a law to restrain strangers
from speaking evil of the God of Israel. 3. He that was put to death
for blasphemy is said to bear his sin, in the punishment of it; no
sacrifice being appointed, on the head of which the sin might be
transferred, he himself was to bear it upon his own head, as a
sacrifice to divine justice. So his own tongue fell upon him (Ps. lxiv.
8), and the tongue of a blasphemer will fall heavily.
VII. A repetition of some other laws annexed to this new law. 1. That
murder should be punished with death (v. 17, and again v. 21),
according to an ancient law in Noah's time (Gen. ix. 6), and the very
law of nature, Gen. iv. 10. 2. That maimers should in like manner be
punished by the law of retaliation, v. 19, 20. Not that men might in
these cases be their own avengers, but they might appeal to the civil
magistrate, who should award suffering to the injurious and
satisfaction to the injured as should be thought fit in proportion to
the hurt done. This law we had before, Exod. xxii. 4, 5. And it was
more agreeable to that dispensation, in which were revealed the rigour
of the law and what sin deserved, than to the dispensation we are
under, in which are revealed the grace of the gospel and the remission
of sins: and therefore our Saviour has set aside this law (Matt. v. 38,
39), not to restrain magistrates from executing public justice, but to
restrain us all from returning personal injuries and to oblige us to
forgive as we are and hope to be forgiven. 3. That hurt done wilfully
to a neighbour's cattle should be punished by making good the damage,
v. 18, 21. Thus the divine law took not only their lives, but their
goods also under its protection. Those beasts which belonged to no
particular person, but were, as our law speaks, ferae naturae--of a
wild nature, it was lawful for them to kill; but not those which any
man had a property in. Does God take care for oxen? Yes; for our sakes
he does. 4. That strangers, as well as native Israelites, should be
both entitled to the benefit of this law, so as not to suffer wrong,
and liable to the penalty of this law in case they did wrong. And, it
should seem, this is it that brings in these laws here, to show how
equitable it was that strangers as well as Israelites should be
punished for blasphemy, because strangers as well as Israelites were
punishable for other crimes. And there may be this further reason for
the recognition of these laws here, God would hereby show what
provision he had made for man's safety, in punishing those that were
injurious to him, which should be an argument with magistrates to be
jealous for his honour, and to punish those that blasphemed his name.
If God took care for their comfort, they ought to take care for his
glory.
VIII. The execution of the blasphemer. Moses did, as it were, sign the
warrant or it: He spoke unto the children of Israel to do it, and they
did as the Lord commanded Moses, v. 23. This teaches that death is the
wages of sin, and that blasphemy in particular is an iniquity to be
punished by the judges. But, if those who thus profane the name of God
escape punishment from men, yet the Lord our God will not suffer them
to escape his righteous judgments. This blasphemer was the first that
died by the law of Moses. Stephen, the first that died for the gospel,
died by the abuse of this law; the martyr and the malefactor suffered
the same death: but how vast the difference between them!
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L E V I T I C U S
CHAP. XXV.
The law of this chapter concerns the lands and estates of the
Israelites in Canaan, the occupying and transferring of which were to
be under the divine direction, as well as the management of religious
worship; for, as the tabernacle was a holy house, so Canaan was a holy
land; and upon that account, as much as any thing, it was the glory of
all lands. In token of a peculiar title which God had to this land, and
a right to dispose of it, he appointed, I. That every seventh year
should be a year of rest from occupying the land, a sabbatical year,
ver. 1-7. In this God expected from them extraordinary instances of
faith and obedience, and they might expect from God extraordinary
instances of power and goodness in providing for them, ver. 18-22. II.
That every fiftieth year should be a year of jubilee, that is, 1. A
year of release of debts and mortgages, and return to the possession of
their alienated lands, ver. 8-17. Particular directions are given, (1.)
Concerning the sale and redemption of lands, ver. 23-28. (2.) Of houses
in cities and villages, with a proviso for Levite-cities, ver. 29-34.
2. A year of release of servants and bond-slaves. (1.) Here is inserted
a law for the kind usage of poor debtors, ver. 35-38. (2.) Then comes
the law for the discharge of all Israelites that were sold for
servants, in the year of jubilee, if they were not redeemed before.
[1.] If they were sold to Israelites, ver. 39-46. And, [2.] If sold to
proselytes, ver. 47-55. All these appointments have something moral and
of perpetual obligation in them, though in the letter of them they were
not only peculiar to the Jews, but to them only while they were in
Canaan.
The Sabbatical Year. (b. c. 1490.)
1 And the Lord spake unto Moses in Mount Sinai, saying, 2 Speak unto
the children of Israel, and say unto them, When ye come into the land
which I give you, then shall the land keep a sabbath unto the Lord. 3
Six years thou shalt sow thy field, and six years thou shalt prune thy
vineyard, and gather in the fruit thereof; 4 But in the seventh year
shall be a sabbath of rest unto the land, a sabbath for the Lord: thou
shalt neither sow thy field, nor prune thy vineyard. 5 That which
groweth of its own accord of thy harvest thou shalt not reap, neither
gather the grapes of thy vine undressed: for it is a year of rest unto
the land. 6 And the sabbath of the land shall be meat for you; for
thee, and for thy servant, and for thy maid, and for thy hired servant,
and for thy stranger that sojourneth with thee, 7 And for thy cattle,
and for the beast that are in thy land, shall all the increase thereof
be meat.
The law of Moses laid a great deal of stress upon the sabbath, the
sanctification of which was the earliest and most ancient of all divine
institutions, designed for the keeping up of the knowledge and worship
of the Creator among men; that law not only revived the observance of
the weekly sabbath, but, for the further advancement of the honour of
them, added the institution of a sabbatical year: In the seventh year
shall be a sabbath of rest unto the land, v. 4. And hence the Jews
collect that vulgar tradition that after the world has stood six
thousand years (a thousand years being to God as one day) it shall
cease, and the eternal sabbath shall succeed--a weak foundation on
which to build the fixing of that day and hour which it is God's
prerogative to know. This sabbatical year began in September, at the
end of harvest, the seventh month of their ecclesiastical year: and the
law was, 1. That at the seed-time, which immediately followed the end
of their in-gathering, they should sow no corn in their land, and that
they should not in the spring dress their vineyards, and consequently
that they should not expect either harvest or vintage the next year. 2.
That what their ground did produce of itself they should not claim any
property or use in, otherwise than from hand to mouth, but leave it for
the poor, servants, strangers, and cattle, v. 5-7. It must be a sabbath
of rest to the land; they must neither do any work about it, nor expect
any fruit from it; all annual labours must be intermitted in the
seventh year, as much as daily labours on the seventh day. The Jews say
they "began not to reckon for the sabbatical year till they had
completed the conquest of Canaan, which was in the eighth year of
Joshua; the seventh year after that was the first sabbatical year, and
so the fiftieth year was the jubilee." This year there was to be a
general release of debts (Deut. xv. 1, 2), and a public reading of the
law in the feast (Deut. xxxi. 10, 11), to make it the more solemn. Now,
(1.) God would hereby show them that he was their landlord, and that
they were tenants at will under him. Landlords are wont to stipulate
with their tenants when they shall break up their ground, how long they
shall till it, and when they shall let it rest: God would thus give,
grant, and convey, that good land to them, under such provisos and
limitations as should let them know that they were not proprietors, but
dependents on their Lord. (2.) It was a kindness to their land to let
it rest sometimes, and would keep it in heart (as our husbandmen
express it) for posterity, whose satisfaction God would have them to
consult, and not to use the ground as if it were designed only for one
age. (3.) When they were thus for a whole year taken off from all
country business, they would have the more leisure to attend the
exercises of religion, and to get the knowledge of God and his law.
(4.) They were hereby taught to be charitable and generous, and not to
engross all to themselves, but to be willing that others should share
with them in the gifts of God's bounty, which the earth brought forth
of itself. (5.) They were brought to live in a constant dependence upon
the divine providence, finding that, as man lives not by bread alone,
so he has bread, not by his own industry alone, but, if God pleases, by
the word of blessing from the mouth of God, without any care or pains
of man, Matt. iv. 4. (6.) They were reminded of the easy life man lived
in paradise, when he ate of every good thing, not, as since, in the
sweat of his face. Labour and toil came in with sin. (7.) They were
taught to consider how the poor lived, that did neither sow nor reap,
even by the blessing of God upon a little. (8.) This year of rest
typified the spiritual rest which all believers enter into through
Christ, our true Noah, who giveth us comfort and rest concerning our
work, and the toil of our hands, because of the ground which the Lord
hath cursed, Gen. v. 29. Through him we are eased of the burden of
worldly care and labour, both being sanctified and sweetened to us, and
we are enabled and encouraged to live by faith. And, as the fruits of
this sabbath of the land were enjoyed in common, so the salvation
wrought out by Christ is a common salvation; and this sabbatical year
seems to have been revived in the Christian church, when the believers
had all things common, Acts ii. 44.
Institution of the Jubilee; the Year of the Jubilee. (b. c. 1490.)
8 And thou shalt number seven sabbaths of years unto thee, seven times
seven years; and the space of the seven sabbaths of years shall be unto
thee forty and nine years. 9 Then shalt thou cause the trumpet of the
jubilee to sound on the tenth day of the seventh month, in the day of
atonement shall ye make the trumpet sound throughout all your land.
10 And ye shall hallow the fiftieth year, and proclaim liberty
throughout all the land unto all the inhabitants thereof: it shall be a
jubilee unto you; and ye shall return every man unto his possession,
and ye shall return every man unto his family. 11 A jubilee shall
that fiftieth year be unto you: ye shall not sow, neither reap that
which groweth of itself in it, nor gather the grapes in it of thy vine
undressed. 12 For it is the jubilee; it shall be holy unto you: ye
shall eat the increase thereof out of the field. 13 In the year of
this jubilee ye shall return every man unto his possession. 14 And if
thou sell ought unto thy neighbour, or buyest ought of thy neighbour's
hand, ye shall not oppress one another: 15 According to the number of
years after the jubilee thou shalt buy of thy neighbour, and according
unto the number of years of the fruits he shall sell unto thee: 16
According to the multitude of years thou shalt increase the price
thereof, and according to the fewness of years thou shalt diminish the
price of it: for according to the number of the years of the fruits
doth he sell unto thee. 17 Ye shall not therefore oppress one
another; but thou shalt fear thy God: for I am the Lord your God. 18
Wherefore ye shall do my statutes, and keep my judgments, and do them;
and ye shall dwell in the land in safety. 19 And the land shall yield
her fruit, and ye shall eat your fill, and dwell therein in safety.
20 And if ye shall say, What shall we eat the seventh year? behold, we
shall not sow, nor gather in our increase: 21 Then I will command my
blessing upon you in the sixth year, and it shall bring forth fruit for
three years. 22 And ye shall sow the eighth year, and eat yet of old
fruit until the ninth year; until her fruits come in ye shall eat of
the old store.
Here is, I. The general institution of the jubilee, v. 8, &c.
1. When it was to be observed: after seven sabbaths of years (v. 8),
whether the forty-ninth or fiftieth is a great question among learned
men: that it should be the seventh sabbatical year, that is, the
forty-ninth (which by a very common form of speech is called the
fiftieth), seems to me most probable, and is, I think, made pretty
clear and the objections removed by that learned chronologer Calvisius;
but this is not a place for arguing the question. Seven sabbaths of
weeks were reckoned from the passover to the feast of pentecost (or
fiftieth day, for so pentecost signifies), and so seven sabbaths of
years from one jubilee to another, and the seventh is called the
fiftieth; and all this honour is put upon the sevenths for the sake of
God's resting the seventh day from the work of creation.
2. How it was to be proclaimed, with sound of trumpet in all parts of
the country (v. 5), both to give notice to all persons of it, and to
express their joy and triumph in it; and the word jobel, or jubilee, is
supposed to signify some particular sound of the trumpet
distinguishable from any other; for the trumpet that gives an uncertain
sound is of little service, 1 Cor. xiv. 8. The trumpet was sounded in
the close of the day of atonement; thence the jubilee commenced, and
very fitly; when they had been humbling and afflicting their souls for
sin, then they were made to hear this voice of joy and gladness, Ps.
xi. 8. When their peace was made with God, then liberty was proclaimed;
for the removal of guilt is necessary to make way for the entrance of
all true comfort, Rom. v. 1, 2. In allusion to this solemn proclamation
of the jubilee, it was foretold concerning our Lord Jesus that he
should preach the acceptable year of the Lord, Isa. lxi. 2. He sent his
apostles to proclaim it with the trumpet of the everlasting gospel,
which they were to preach to every creature. And it stands still
foretold that at the last day the trumpet shall sound, which shall
release the dead out of the bondage of the grave, and restore us to our
possessions.
3. What was to be done in that year extraordinary; besides the common
rest of the land, which was observed every sabbatical year (v. 11, 12),
and the release of personal debts (Deut. xv. 2, 3), there was to be the
legal restoration of every Israelite to all the property, and all the
liberty, which had been alienated from him since the last jubilee; so
that never was any people so secured in their liberty and property
(those glories of a people) as Israel was. Effectual care was taken
that while they kept close to God these should not only not be taken
from them by the violence of others, but not thrown away by their own
folly.
(1.) The property which every man had in his dividend of the land of
Canaan could not be alienated any longer than till the year of jubilee,
and then he or his should return to it, and have a title to it as
undisputed, and the possession of it as undisturbed, as ever (v. 10,
13): "You shall return every man to his possession; so that if a man
had sold or mortgaged his estate, or any part of it, it should then
return to him or his heirs, free of all charge and encumbrance. Now
this was no wrong to the purchaser, because the year of jubilee was
fixed, and every man knew when it would come, and made his bargain
accordingly. By our law indeed, if lands be granted to a man and his
heirs, upon condition that he should never sell or alienate them, the
grant is good, but the condition is void and repugnant: Iniquum est
ingenuis hominibus (say the lawyers) non esse liberam rerum suarum
alienationem--It is unjust to prevent free men from alienating their
own possessions. Yet it is agreed in the books that if the king grant
lands to a man in fee upon condition he shall not alienate, the
condition is good. Now God would show his people Israel that their land
was his, and they were his tenants; and therefore he ties them up that
they shall not have power to sell, but only to make leases for any term
of years, not going beyond the next jubilee. By this means it was
provided, [1.] That their genealogies should be carefully preserved,
which would be of use for clearing our Saviour's pedigree. [2.] That
the distinction of tribes should be kept up; for, though a man might
purchase lands in another tribe, yet he could not retain them longer
than till the year of jubilee, and then they would revert of course.
[3.] That none should grow exorbitantly rich, by laying house to house,
and field to field (Isa. v. 8), but should rather apply themselves to
the cultivating of what they had than the enlarging of their
possessions. The wisdom of the Roman commonwealth sometimes provided
that no man should be master of above 500 acres. [4.] That no family
should be sunk and ruined, and condemned to perpetual poverty. This
particular care God took for the support of the honour of that people,
and the preserving, not only of that good land to the nation in
general, but of every man's share to his family in particular, for a
perpetual inheritance, that it might the better typify that good part
which shall never be taken away from those that have it.
(2.) The liberty which every man was born to, if it were sold or
forfeited, should likewise return at the year of jubilee: You shall
return every man to his family, v. 10. Those that were sold into other
families thereby became strangers to their own; but in this year of
redemption they were to return. This was typical of our redemption by
Christ from the slavery of sin and Satan, and our restoration to the
glorious liberty of the children of God. Some compute that the very
year in which Christ died was a year of jubilee, and the last that ever
was kept. But, however that be, we are sure it is the Son that makes us
free, and then we are free indeed.
II. A law upon this occasion against oppression in buying and selling
of land; neither the buyer nor the seller must overreach, v. 14-17. In
short, the buyer must not give less, nor the seller take more, than the
just value of the thing, considered as necessarily returning at the
year of jubilee. It must be settled what the clear yearly value of the
land was, and then how many years' purchase it was worth till the year
of jubilee. But they must reckon only the years of the fruits (v. 15),
and therefore must discount for the sabbatical years. It is easy to
observe that the nearer the jubilee was the less must the value of the
land be. According to the fewness of the years thou shalt diminish the
price. But we do not find it so easy practically to infer thence that
the nearer the world comes to its period the less value we should put
upon the things of it: because the time is short, and the fashion of
the world passeth away, let those that buy be as though they possessed
not. One would put little value on an old house, that is ready to drop
down. All bargains ought to be made by this rule, You shall not oppress
one another, nor take advantage of one another's ignorance or
necessity, but thou shalt fear thy God. Note, The fear of God reigning
in the heart would effectually restrain us from doing any wrong to our
neighbour in word or deed; for, though man be not, God is the avenger
of those that go beyond or defraud their brethren, 1 Thess. iv. 6.
Perhaps Nehemiah refers to this very law (ch. v. 15), where he tells us
that he did not oppress those he had under his power, because of the
fear of God.
III. Assurance given them that they should be no losers, but great
gainers, by observing these years of rest. It is promised, 1. That they
should be safe: You shall dwell in the land in safety, v. 18, and
again, v. 19. The word signifies both outward safety and inward
security and confidence of spirit, that they should be quiet both from
evil and from the fear of evil. 2. That they should be rich: You shall
eat your fill. Note, If we be careful to do our duty, we may cheerfully
trust God with our comfort. 3. That they should not want food
convenient that year in which they did neither sow nor reap: I will
command my blessing in the sixth year, and it shall bring forth fruit
for three years, v. 21. This was, (1.) A standing miracle, that,
whereas at other times one year did but serve to bring in another, the
productions of the sixth year should serve to bring in the ninth. Note,
The blessing of God upon our provision will make a little go a great
way, and satisfy even the poor with bread, Ps. cxxxi. 15. (2.) A
lasting memorial of the manna which was given double on the sixth day
for two days. (3.) It was intended for an encouragement to all God's
people, in all ages, to trust him in the way of duty, and to cast their
care upon him. There is nothing lost by faith and self-denial in our
obedience.
23 The land shall not be sold for ever: for the land is mine; for ye
are strangers and sojourners with me. 24 And in all the land of your
possession ye shall grant a redemption for the land. 25 If thy
brother be waxen poor, and hath sold away some of his possession, and
if any of his kin come to redeem it, then shall he redeem that which
his brother sold. 26 And if the man have none to redeem it, and
himself be able to redeem it; 27 Then let him count the years of the
sale thereof, and restore the overplus unto the man to whom he sold it;
that he may return unto his possession. 28 But if he be not able to
restore it to him, then that which is sold shall remain in the hand of
him that hath bought it until the year of jubilee: and in the jubilee
it shall go out, and he shall return unto his possession. 29 And if a
man sell a dwelling house in a walled city, then he may redeem it
within a whole year after it is sold; within a full year may he redeem
it. 30 And if it be not redeemed within the space of a full year,
then the house that is in the walled city shall be established for ever
to him that bought it throughout his generations: it shall not go out
in the jubilee. 31 But the houses of the villages which have no wall
round about them shall be counted as the fields of the country: they
may be redeemed, and they shall go out in the jubilee. 32
Notwithstanding the cities of the Levites, and the houses of the cities
of their possession, may the Levites redeem at any time. 33 And if a
man purchase of the Levites, then the house that was sold, and the city
of his possession, shall go out in the year of jubilee: for the houses
of the cities of the Levites are their possession among the children of
Israel. 34 But the field of the suburbs of their cities may not be
sold; for it is their perpetual possession. 35 And if thy brother be
waxen poor, and fallen in decay with thee; then thou shalt relieve him:
yea, though he be a stranger, or a sojourner; that he may live with
thee. 36 Take thou no usury of him, or increase: but fear thy God;
that thy brother may live with thee. 37 Thou shalt not give him thy
money upon usury, nor lend him thy victuals for increase. 38 I am the
Lord your God, which brought you forth out of the land of Egypt, to
give you the land of Canaan, and to be your God.
Here is, I. A law concerning the real estates of the Israelites in the
land of Canaan, and the transferring of them. 1. No land should be sold
for ever from the family to whose lot it fell in the division of the
land. And the reason given is, The land is mine, and you are strangers
and sojourners with me, v. 23. (1.) God having a particular propriety
in this land, he would by this restraint keep them sensible of it. The
possessions of good people, who, having given up themselves to God,
have therewith given up all they have to him, are in a particular
manner at his disposal, and his disposal of them must be submitted to.
(2.) They being strangers and sojourners with him in that land, and
having his tabernacle among them, to alienate their part of that land
would be in effect to cut themselves off from their fellowship and
communion with God, of which that was a token and symbol, for which
reason Naboth would rather incur the wrath of a king than part with the
inheritance of his fathers, 1 Kings xxi. 3. 2. If a man was constrained
through poverty to sell his land for the subsistence of his family,
yet, if afterwards he was able, he might redeem it before the year of
jubilee (v. 24, 26, 27), and the price must be settled according to the
number of years since the sale and before the jubilee. 3. If the person
himself was not able to redeem it, his next kinsman might (v. 25): The
redeemer thereof, he that is near unto him, shall come and shall
redeem, so it might be read. The kinsman is called Goel, the redeemer
(Num. v. 8; Ruth iii. 9), to whom belonged the right of redeeming the
land. And this typified Christ, who assumed our nature, that he might
be our kinsman, bone of our bone and flesh of our flesh, and, being the
only kinsman we have that is able to do it, to him belonged the right
of redemption. As for all our other kinsmen, their shoe must be plucked
off (Ruth iv. 6, 7); they cannot redeem. But Christ can and hath
redeemed the inheritance which we by sin had forfeited and alienated,
and made a new settlement of it upon all that by faith become allied to
him. We know that this Redeemer liveth, Job xix. 25. And some make this
duty of the kinsman to signify the brotherly love that should be among
Christians, inclining them to recover those that are fallen, and to
restore them with the spirit of meekness. 4. If the land was not
redeemed before the year of jubilee, then it should return of course to
him that had sold or mortgaged it: In the jubilee it shall go out, v.
28. This was a figure of the free grace of God towards us in Christ, by
which, and not by any price or merit of our own, we are restored to the
favour of God, and become entitled to paradise, from which our first
parents, and we in them, were expelled for disobedience. 5. A
difference was made between houses in walled cities, and lands in the
country, or houses in country villages. Houses in walled cities were
more the fruits of their own industry than land in the country, which
was the immediate gift of God's bounty; and therefore, if a man sold a
house in a city, he might redeem it any time within a year after the
sale, but otherwise it was confirmed to the purchaser for ever, and
should not return, no, not at the year of the jubilee, v. 29, 30. This
provision was made to encourage strangers and proselytes to come and
settle among them. Though they could not purchase land in Canaan to
them and their heirs, yet they might purchase houses in walled cities,
which would be most convenient for those who were supposed to live by
trade. But country houses could be disposed of no otherwise than as
lands might. 6. A clause is added in favour of the Levites, by way of
exception from these rules. (1.) Dwelling houses in the cities of the
Levites might be redeemed at any time, and, if not redeemed, should
revert in the year of jubilee (v. 32, 33), because the Levites had no
other possessions than cities and their suburbs, and God would show
that the Levites were his peculiar care; and it was for the interest of
the public that they should not be impoverished, or wormed out of their
inheritances. (2.) The fields adjoining to their cities (Num. xxxv. 4,
5) might not be sold at any time, for they belonged, not to particular
Levites, but to the city of the Levites, as a corporation, who could
not alienate without a wrong to their tribe; therefore, if any of those
fields were sold, the bargain was void, v. 34. Even the Egyptians took
care to preserve the land of the priests, Gen. xlvii. 22. And there is
no less reason for the taking of the maintenance of the gospel ministry
under the special protection of Christian governments.
II. A law for the relief of the poor, and the tender usage of poor
debtors, and these are of more general and perpetual obligation than
the former.
1. The poor must be relieved, v. 35. Here is, (1.) Our brother's
poverty and distress supposed: If thy brother be waxen poor; not only
thy brother by nation as a Jew, but thy brother by nature as a man, for
it follows, though he be a stranger or a sojourner. All men are to be
looked upon and treated as brethren, for we have all one Father, Mal.
ii. 10. Though he is poor, yet still he is thy brother, and is to be
loved and owned as a brother. Poverty does not destroy the relation.
Though a son of Abraham, yet he may wax poor and fall into decay. Note,
Poverty and decay are great grievances, and very common: The poor you
have always with you. (2.) Our duty enjoined: Thou shalt relieve him.
By sympathy, pitying the poor; by service, doing for them; and by
supply, giving to them according to their necessity and thy ability.
2. Poor debtors must not be oppressed: If thy brother be waxen poor,
and have occasion to borrow money of thee for the necessary support of
his family, take thou no usury of him, either for money or victuals, v.
36, 37. And thus far this law binds still, but could never be thought
binding where money is borrowed for purchase of lands, trade, or other
improvements; for there it is reasonable that the lender share with the
borrower in the profit. The law here is plainly intended for the relief
of the poor, to whom it is sometimes as great a charity to lend freely
as to give. Observe the arguments here used against extortion. (1.) God
patronizes the poor: "Fear thy God, who will reckon with thee for all
injuries done to the poor: thou fearest not them, but fear him." (2.)
Relieve the poor, that they may live with thee, and some way or other
they may be serviceable to thee. The rich can as ill spare the hands of
the poor as the poor can the purses of the rich. (3.) The same argument
is used to enforce this precept that prefaces all the ten commandments:
I am the Lord your God which brought you out of Egypt, v. 38. Note, It
becomes those that have received mercy to show mercy. If God has been
gracious to us, we ought not to be rigorous with our brethren.
Oppression of Brethren Forbidden. (b. c. 1490.)
39 And if thy brother that dwelleth by thee be waxen poor, and be sold
unto thee; thou shalt not compel him to serve as a bondservant: 40
But as an hired servant, and as a sojourner, he shall be with thee, and
shall serve thee unto the year of jubilee: 41 And then shall he
depart from thee, both he and his children with him, and shall return
unto his own family, and unto the possession of his fathers shall he
return. 42 For they are my servants, which I brought forth out of the
land of Egypt: they shall not be sold as bondmen. 43 Thou shalt not
rule over him with rigour; but shalt fear thy God. 44 Both thy
bondmen, and thy bondmaids, which thou shalt have, shall be of the
heathen that are round about you; of them shall ye buy bondmen and
bondmaids. 45 Moreover of the children of the strangers that do
sojourn among you, of them shall ye buy, and of their families that are
with you, which they begat in your land: and they shall be your
possession. 46 And ye shall take them as an inheritance for your
children after you, to inherit them for a possession; they shall be
your bondmen for ever: but over your brethren the children of Israel,
ye shall not rule one over another with rigour. 47 And if a sojourner
or stranger wax rich by thee, and thy brother that dwelleth by him wax
poor, and sell himself unto the stranger or sojourner by thee, or to
the stock of the stranger's family: 48 After that he is sold he may
be redeemed again; one of his brethren may redeem him: 49 Either his
uncle, or his uncle's son, may redeem him, or any that is nigh of kin
unto him of his family may redeem him; or if he be able, he may redeem
himself. 50 And he shall reckon with him that bought him from the
year that he was sold to him unto the year of jubilee: and the price of
his sale shall be according unto the number of years, according to the
time of an hired servant shall it be with him. 51 If there be yet
many years behind, according unto them he shall give again the price of
his redemption out of the money that he was bought for. 52 And if
there remain but few years unto the year of jubilee, then he shall
count with him, and according unto his years shall he give him again
the price of his redemption. 53 And as a yearly hired servant shall
he be with him: and the other shall not rule with rigour over him in
thy sight. 54 And if he be not redeemed in these years, then he shall
go out in the year of jubilee, both he, and his children with him. 55
For unto me the children of Israel are servants; they are my servants
whom I brought forth out of the land of Egypt: I am the Lord your God.
We have here the laws concerning servitude, designed to preserve the
honour of the Jewish nation as a free people, and rescued by a divine
power out of the house of bondage, into the glorious liberty of God's
sons, his first-born. Now the law is,
I. That a native Israelite should never be made a bondman for
perpetuity. If he was sold for debt, or for a crime, by the house of
judgment, he was to serve but six years, and to go out the seventh;
this was appointed, Exod. xxi. 2. But if he sold himself through
extreme poverty, having nothing at all left him to preserve his life,
and if it was to one of his own nation that he sold himself, in such a
case it is here provided, 1. That he should not serve as a bond-servant
(v. 39), nor be sold with the sale of a bondman (v. 42); that is, "it
must not be looked upon that his master that bought him had as absolute
a property in him as in a captive taken in war, that might be used,
sold, and bequeathed, at pleasure, as much as a man's cattle; no, he
shall serve thee as a hired servant, whom the master has the use of
only, but not a despotic power over." And the reason is, They are my
servants, v. 42. God does not make his servants slaves, and therefore
their brethren must not. God had redeemed them out of Egypt, and
therefore they must never be exposed to sale as bondmen. The apostle
applies this spiritually (1 Cor. vii. 23), You are bought with a price,
be not the servants of men, that is, "of the lusts of men, no, nor of
your own lusts;" for, having become the servants of God, we must not
let sin reign in our mortal bodies, Rom. vi. 12, 22. 2. That while he
did serve he should not be ruled with rigour, as the Israelites were in
Egypt, v. 43. Both his work and his usage must be such as were fitting
for a son of Abraham. Masters are still required to give to their
servants that which is just and equal, Col. iv. 1. They may be used,
but must not be abused. Those masters that are always hectoring and
domineering over their servants, taunting them and trampling upon them,
that are unreasonable in exacting work and giving rebukes, and that
rule them with a high hand, forget that their Master is in heaven; and
what will they do when he rises up? as holy Job reasons with himself,
Job xxxi. 13, 14. 3. That at the year of jubilee he should go out free,
he and his children, and should return to his own family, v. 41. This
typified our redemption from the service of sin and Satan by the grace
of God in Christ, whose truth makes us free, John vii. 32. The Jewish
writers say that, for ten days before the jubilee-trumpet sounded, the
servants that were to be discharged by it did express their great joy
by feasting, and wearing garlands on their heads: it is therefore
called the joyful sound, Ps. lxxxix. 15. And we are thus to rejoice in
the liberty we have by Christ.
II. That they might purchase bondmen of the heathen nations that were
round about them, or of those strangers that sojourned among them
(except of those seven nations that were to be destroyed); and might
claim a dominion over them, and entail them upon their families as an
inheritance, for the year of jubilee should give no discharge to them,
v. 44, 46. Thus in our English plantations the negroes only are used as
slaves; how much to the credit of Christianity I shall not say. Now, 1.
This authority which they had over the bondmen whom they purchased from
the neighbouring nations was in pursuance of the blessing of Jacob,
Gen. xxvii. 29, Let people serve thee. 2. It prefigured the bringing in
of the Gentiles to the service of Christ and his church. Ask of me, and
I will give thee the heathen for thy inheritance, Ps. ii. 8. And it is
promised (Isa. lxi. 5), Strangers shall stand and feed your flocks, and
the sons of the alien shall be your vine-dressers; see Rev. ii. 26, 27.
The upright shall have the dominion in the morning, Ps. xlix. 14. 3. It
intimates that none shall have the benefit of the gospel jubilee but
those only that are Israelites indeed, and the children of Abraham by
faith: as for those that continue heathenish, they continue bondmen.
See this turned upon the unbelieving Jews themselves, Gal. iv. 25,
where Jerusalem, when she had rejected Christ, is said to be in bondage
with her children. Let me only add here that, though they are not
forbidden to rule their bondmen with rigour, yet the Jewish doctors
say, "It is the property of mercy, and way of wisdom, that a man should
be compassionate, and not make his yoke heavy upon any servant that he
has."
III. That if an Israelite sold himself for a servant to a wealthy
proselyte that sojourned among them care should be taken that he should
have the same advantages as if he had sold himself to an Israelite, and
in some respects greater. 1. That he should not serve as a bondman, but
as a hired servant, and not to be ruled with rigour (v. 53), in thy
sight, which intimated that the Jewish magistrates should particularly
have an eye to him, and, if he were abused, should take cognizance of
it, and redress his grievances, though the injured servant did not
himself complain. Also he was to go free at the year of jubilee, v. 54.
Though the sons of strangers might serve them for ever, yet the sons of
Israel might not serve strangers for ever; yet the servant here, having
made himself a slave by his own act and deed, should not go out in the
seventh year of release, but in the jubilee only. 2. That he should
have this further advantage that he might be redeemed again before the
year of jubilee, v. 48, 49. He that had sold himself to an Israelite
might, if ever he was able, redeem himself, but his relations had no
right to redeem him. "But if a man sold himself to a stranger," the
Jews say, "his relations were urged to redeem him; if they did not, it
was fit that he should be redeemed at the public charge," which we find
done, Neh. v. 8. The price of his ransom was to be computed according
to the prospect of the year of jubilee (v. 50-52), as in the redemption
of land, v. 15, 16. The learned bishop Patrick quotes one of the Jewish
rabbin for an evangelical exposition of that appointment (v. 48), One
of his brethren shall redeem him. "This Redeemer," says the rabbi, "is
the Messiah, the Son of David." They expected this Messiah to be their
Redeemer out of their captivity, and to restore them to their own land
again; but we welcome him as the Redeemer who shall come to Zion, and
shall turn away ungodliness from Jacob, for he shall save his people
from their sins; and under this notion there were those that looked for
redemption in Jerusalem.
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L E V I T I C U S
CHAP. XXVI.
This chapter is a solemn conclusion of the main body of the levitical
law. The precepts that follow in this and the following book either
relate to some particular matters or are repetitions and explications
of the foregoing institutions. Now this chapter contains a general
enforcement of all those laws by promises of reward in case of
obedience on the one hand, and threatenings of punishment for
disobedience on the other hand, the former to work upon hope, the
latter on fear, those two handles of the soul, by which it is taken
hold of and managed. Here is, I. A repetition of two or three of the
principal of the commandments, ver. 1, 2. II. An inviting promise of
all good things, if they would but keep God's commandments, ver. 3-13.
III. A terrible threatening of ruining judgments which would be brought
upon them if they were refractory and disobedient, ver. 14-39. IV. A
gracious promise of the return of mercy to those of them that would
repent and reform, ver. 40, &c. Deut. xxviii is parallel to this.
Promises. (b. c. 1490.)
1 Ye shall make you no idols nor graven image, neither rear you up a
standing image, neither shall ye set up any image of stone in your
land, to bow down unto it: for I am the Lord your God. 2 Ye shall
keep my sabbaths, and reverence my sanctuary: I am the Lord. 3 If ye
walk in my statutes, and keep my commandments, and do them; 4 Then I
will give you rain in due season, and the land shall yield her
increase, and the trees of the field shall yield their fruit. 5 And
your threshing shall reach unto the vintage, and the vintage shall
reach unto the sowing time: and ye shall eat your bread to the full,
and dwell in your land safely. 6 And I will give peace in the land,
and ye shall lie down, and none shall make you afraid: and I will rid
evil beasts out of the land, neither shall the sword go through your
land. 7 And ye shall chase your enemies, and they shall fall before
you by the sword. 8 And five of you shall chase an hundred, and an
hundred of you shall put ten thousand to flight: and your enemies shall
fall before you by the sword. 9 For I will have respect unto you, and
make you fruitful, and multiply you, and establish my covenant with
you. 10 And ye shall eat old store, and bring forth the old because
of the new. 11 And I will set my tabernacle among you: and my soul
shall not abhor you. 12 And I will walk among you, and will be your
God, and ye shall be my people. 13 I am the Lord your God, which
brought you forth out of the land of Egypt, that ye should not be their
bondmen; and I have broken the bands of your yoke, and made you go
upright.
Here is, I. The inculcating of those precepts of the law which were of
the greatest consequence, and by which were of the greatest
consequence, and by which especially their obedience would be tried, v.
1, 2. They are the abstract of the second and fourth commandments,
which, as they are by much the largest in the decalogue, so they are
most frequently insisted on in other parts of the law. As, when a
master has given many things in charge to his servant, he concludes
with the repetition of those things which were of the greatest
importance, and which the servant was most in danger of neglecting,
bidding him, whatever he did, be sure to remember those, so here God by
Moses, after many precepts, closes all with a special charge to observe
these two great commandments. 1. "Be sure you never worship images, nor
ever make any sort of images or pictures for a religious use," v. 1. No
sin was more provoking to God than this, and yet there was none that
they were more addicted to, and which afterwards proved of more
pernicious consequence to them. Next to God's being, unity, and
universal influence, it is necessary that we know and believe that he
is an infinite Spirit; and therefore to represent him by an image in
the making of it, to confine him to an image in the consecrating of it,
and to worship him by an image in bowing down to it, changes his truth
into a lie and his glory into shame, as much as any thing. 2. "Be sure
you keep up a great veneration for sabbaths and religious assemblies,"
v. 2. As nothing tends more to corrupt religion than the use of images
in devotion, so nothing contributes more to the support of it than
keeping the sabbaths and reverencing the sanctuary. These make up very
much of the instrumental part of religion, by which the essentials of
it are kept up. Therefore we find in the prophets that, next to the sin
of idolatry, there is no sin for which the Jews are more frequently
reproved and threatened than the profanation of the sabbath day.
II. Great encouragements given them to live in constant obedience to
all God's commandments, largely and strongly assuring them that if they
did so they should be a happy people, and should be blessed with all
the good things they could desire. Human governments enforce their laws
with penalties to be inflicted for the breach of them; but God will be
known as the rewarder of those that seek and serve him. Let us take a
view of these great and precious promises, which, though they relate
chiefly to the life which now is, and to the public national concerns
of that people, were typical of the spiritual blessings entailed by the
covenant of grace upon all believers through Christ. 1. Plenty and
abundance of the fruits of the earth. They should have seasonable rain,
neither too little nor too much, but what was requisite for their land,
which was watered with the dew of heaven (Deut. xi. 10, 11), that it
might yield its increase, v. 4. The dependence which the fruitfulness
of the earth beneath has upon the influences of heaven above is a
sensible intimation to us that every good and perfect gift must be
expected from above, from the Father of lights. It is promised that the
earth should produce its fruits in such great abundance that they would
be kept in full employment, during both the harvest and the vintage, to
gather it in, v. 5. Before they had reaped their corn and threshed it,
the vintage would be ready; and, before they had finished their
vintage, it would be high time to begin their sowing. Long harvests are
often with us the consequences of bad weather, but with them they
should be the effects of a great increase. This signified the abundance
of grace which should be poured out in gospel times, when the ploughman
should overtake the reaper (Amos ix. 13), and a great harvest of souls
should be gathered in to Christ. The plenty should be so great that
they should bring forth the old to be given away to the poor because of
the new, to make room for it in their barns, which yet they would not
pull down to build greater, as that rich fool (Luke xii. 18), for God
gave them this abundance to be laid out, not be hoarded up from one
year to another. He that withholdeth corn, the people shall curse him,
Prov. xi. 26. That promise (Mal. iii. 10), I will pour you out a
blessing, that there shall not be room enough to receive it, explains
this, v. 10. And that which crowns this blessing of plenty is (v. 5),
You shall eat your bread to the full, which intimates that they should
have, not only abundance, but content and satisfaction in it. They
should have enough, and should know when they had enough. Thus the meek
shall eat and be satisfied, Ps. xxii. 26. 2. Peace under the divine
protection; "You shall dwell in your land safely (v. 5); both really
save, and safe in your own apprehensions; you shall lie down to rest in
the power and promise of God, and not only none shall hurt you, but
none shall so much as make you afraid," v. 6. See Ps. iv. 8. They
should not be infested with wild beasts, these should be rid out of the
land, or, as it is promised (Job v. 23), should be at peace with them.
Nor should they be terrified with the alarms of war: Neither shall the
sword go through your land. This holy security is promised to all the
faithful, Ps. xci. 1, &c. Those must needs dwell in safety that dwell
in God, Job ix. 18, 19. 3. Victory and success in their wars abroad,
while they had peace and tranquility at home, v. 7, 8. They are assured
that the hand of God should so signally appear with them in their
conquests that no disproportion of numbers should make against them:
Five of you shall have courage to attack, and strength to chase and
defeat, a hundred, as Jonathan did (1 Sam. xiv. 12), experiencing the
truth of his own maxim (v. 6), that it is all one with the Lord to save
by many or by few. 4. The increase of their people: I will make you
fruitful and multiply you, v. 9. Thus the promise made to Abraham must
be fulfilled, that his seed should be as the dust of the earth; and
much more numerous they would have been if they had by their sin cut
themselves short. It is promised to the gospel church that it shall be
fruitful, John xv. 16. 5. The favour of God, which is the fountain of
all good: I will have respect unto you, v. 9. If the eye of our faith
be unto God, the eye of his favour will be unto us. More is implied
than is expressed in that promise, My soul shall not abhor you (v. 11),
as there is in that threatening, My soul shall have no pleasure in him,
Heb. x. 38. Though there was that among them which might justly have
alienated him from them, yet, if they would closely adhere to his
institutions, he would not abhor them. 6. Tokens of his presence in and
by his ordinances: I will set my tabernacle among you, v. 11. It was
their honour and advantage that God's tabernacle was lately erected
among them; but here he lets them know that the continuance and
establishment of it depended upon their good behaviour. The tabernacle
that was now set should be settled if they would be obedient, else not.
Note, The way to have God's ordinances fixed among us, as a nail in a
sure place, is to cleave closely to the institution of them. It is
added (v. 12), "I will walk among you, with delight and satisfaction,
as a man in his garden; I will keep up communion with you as a man
walking with his friend." This seems to be alluded to, Rev. ii. 1,
where Christ is said to walk in the midst of the golden candlesticks.
7. The grace of the covenant, as the fountain and foundation, the
sweetness and security, of all these blessings: I will establish my
covenant with you, v. 9. Let them perform their part of the covenant,
and God would not fail to perform his. All covenant-blessings are
summed up in the covenant-relation (v. 12): I will be your God, and you
shall be my people; and they are all grounded upon their redemption: I
am your God, because I brought you forth out of the land of Egypt, v.
13. Having purchased them, he would own them, and never cast them off
till they cast him off. He broke their yoke, and made them go upright,
that is, their deliverance out of Egypt put them in a state both of
ease and honour, that, being delivered out of the hands of their
enemies, they might serve God without fear, each walking in his
uprightness. When Israel rejected Christ, and was therefore rejected by
him, their back is said to be bowed down always under the burden of
their guilt, which was heavier than that of their bondage in Egypt,
Rom. xi. 10.
Threatenings. (b. c. 1490.)
14 But if ye will not hearken unto me, and will not do all these
commandments; 15 And if ye shall despise my statutes, or if your soul
abhor my judgments, so that ye will not do all my commandments, but
that ye break my covenant: 16 I also will do this unto you; I will
even appoint over you terror, consumption, and the burning ague, that
shall consume the eyes, and cause sorrow of heart: and ye shall sow
your seed in vain, for your enemies shall eat it. 17 And I will set
my face against you, and ye shall be slain before your enemies: they
that hate you shall reign over you; and ye shall flee when none
pursueth you. 18 And if ye will not yet for all this hearken unto me,
then I will punish you seven times more for your sins. 19 And I will
break the pride of your power; and I will make your heaven as iron, and
your earth as brass: 20 And your strength shall be spent in vain: for
your land shall not yield her increase, neither shall the trees of the
land yield their fruits. 21 And if ye walk contrary unto me, and will
not hearken unto me; I will bring seven times more plagues upon you
according to your sins. 22 I will also send wild beasts among you,
which shall rob you of your children, and destroy your cattle, and make
you few in number; and your high ways shall be desolate. 23 And if ye
will not be reformed by me by these things, but will walk contrary unto
me; 24 Then will I also walk contrary unto you, and will punish you
yet seven times for your sins. 25 And I will bring a sword upon you,
that shall avenge the quarrel of my covenant: and when ye are gathered
together within your cities, I will send the pestilence among you; and
ye shall be delivered into the hand of the enemy. 26 And when I have
broken the staff of your bread, ten women shall bake your bread in one
oven, and they shall deliver you your bread again by weight: and ye
shall eat, and not be satisfied. 27 And if ye will not for all this
hearken unto me, but walk contrary unto me; 28 Then I will walk
contrary unto you also in fury; and I, even I, will chastise you seven
times for your sins. 29 And ye shall eat the flesh of your sons, and
the flesh of your daughters shall ye eat. 30 And I will destroy your
high places, and cut down your images, and cast your carcases upon the
carcases of your idols, and my soul shall abhor you. 31 And I will
make your cities waste, and bring your sanctuaries unto desolation, and
I will not smell the savour of your sweet odours. 32 And I will bring
the land into desolation: and your enemies which dwell therein shall be
astonished at it. 33 And I will scatter you among the heathen, and
will draw out a sword after you: and your land shall be desolate, and
your cities waste. 34 Then shall the land enjoy her sabbaths, as long
as it lieth desolate, and ye be in your enemies' land; even then shall
the land rest, and enjoy her sabbaths. 35 As long as it lieth
desolate it shall rest; because it did not rest in your sabbaths, when
ye dwelt upon it. 36 And upon them that are left alive of you I will
send a faintness into their hearts in the lands of their enemies; and
the sound of a shaken leaf shall chase them; and they shall flee, as
fleeing from a sword; and they shall fall when none pursueth. 37 And
they shall fall one upon another, as it were before a sword, when none
pursueth: and ye shall have no power to stand before your enemies. 38
And ye shall perish among the heathen, and the land of your enemies
shall eat you up. 39 And they that are left of you shall pine away in
their iniquity in your enemies' lands; and also in the iniquities of
their fathers shall they pine away with them.
After God had set the blessing before them (the life and good which
would make them a happy people if they would be obedient), he here sets
the curse before them, the death and evil which would make them as
miserable if they were disobedient. Let them not think themselves so
deeply rooted as that God's power could not ruin them, nor so highly
favoured as that his justice would not ruin them if they revolted from
him and rebelled against him; no You only have I known, therefore I
will punish you soonest and sorest. Amos iii. 2. Observe,
I. How their sin is described, which would bring all this misery upon
them. Not sins of ignorance and infirmity; God had provided sacrifices
for those. Not the sins they repented of and forsook; but the sins that
were presumptuously committed, and obstinately persisted in. Two things
would certainly bring this ruin upon them:--
1. A contempt of God's commandments (v. 14): "If you will not hearken
to me speaking to you by the law, nor do all these commandments, that
is, desire and endeavour to do them, and, wherein you miss it, make use
of the prescribed remedies." Thus their sin is supposed to begin in
mere carelessness, and neglect, and omission. These are bad enough, but
they make way for worse; for the people are brought in (v. 15) as, (1.)
Despising God's statutes, both the duties enjoined and the authority
enjoining them, thinking meanly of the law and the Law-maker. Note,
Those are hastening apace to their own ruin who begin to think it below
them to be religious. (2.) Abhorring his judgments, their very souls
abhorring them. Note, Those that begin to despise religion will come by
degrees to loathe it; and mean thoughts of it will ripen into ill
thoughts of it; those that turn from it will turn against it, and their
hearts will rise at it. (3.) Breaking his covenant. Though every breach
of the commandment does not amount to a breach of the covenant (we were
undone if it did), yet, when men have come to such a pitch of impiety
as to despise and abhor the commandment, the next step will be to
disown God, and all relation to him. Those that reject the precept will
come at last to renounce the covenant. Observe, It is God's covenant
which they break: he made it, but they break it. Note, If a covenant be
made and kept between God and man, God must have all the honour; but,
if ever it be broken, man must bear all the blame: on him shall this
breach be.
2. A contempt of his corrections. Even their disobedience would not
have been their destruction if they had not been obstinate and
impenitent in it, notwithstanding the methods God took to reclaim them.
Their contempt of God's word would not have brought them to ruin, if
they had not added to that a contempt of his rod, which should have
brought them to repentance. Three ways this is expressed:--(1.) "If you
will not for all this hearken to me, v. 18, 21, 27. If you will not
learn obedience by the things which you suffer, but be as deaf to the
loud alarms of God's judgments as you have been to the close reasonings
of his word and the secret whispers of your own consciences, you are
obstinate indeed." (2.) "If you walk contrary to me, v. 21, 23, 27. All
sinners walk contrary to God, to his truths, laws, and counsels; but
those especially that are incorrigible under his judgments. The design
of the rod is to humble them, and soften them, and bring them to
repentance; but, instead of this, their hearts are more hardened and
exasperated against God, and in their distress they trespass yet more
against him, 2 Chron. xxviii. 22. This is walking contrary to God. Some
read it, "If you walk at all adventures with me, carelessly and
presumptuously, as if you heeded not either what you do, whether it be
right or wrong, or what God does with you, whether it be for you or
against you, blundering on in wilful ignorance." (3.) If you will not
be reformed by these things. God's design in punishing is to reform, by
giving men sensible convictions of the evil of sin, and obliging them
to seek unto him for relief: this is the primary intention; but those
that will not be reformed by the judgments of God must expect to be
ruined by them. Those have a great deal to answer for that have been
long and often under God's correcting hand, and yet go on frowardly in
a sinful way; sick and in pain, and yet not reformed; crossed and
impoverished, and yet not reformed; broken with breach upon breach, yet
not returning to the Lord, Amos iv. 6, &c.
II. How the misery is described which their sin would bring upon them,
under two heads:--
1. God himself would be against them; and this is the root and cause of
all their misery. (1.) I will set my face against you (v. 17), that is,
"I will set myself against you, set myself to ruin you." These proud
sinners God will resist, and face those down that confront his
authority. Or the face is put for the anger: "I will show myself highly
displeased at you." (2.) I will walk contrary to you (v. 24, 28); with
the forward he will wrestle, Ps. xxviii. 26 [margin]. When God in his
providence thwarts the designs of a people, which they thought well
laid, crosses their purposes, breaks their measures, blasts their
endeavours, and disappoints their expectations, then he walks contrary
to them. Note, There is nothing got by striving with God Almighty, for
he will break either the heart or the neck of those that contend with
him, will bring them either to repentance or ruin. "I will walk at all
adventures with you," so some read; "all covenant loving-kindness shall
be forgotten, and I will leave you to common providence." Note, Those
that cast off God deserve that he should cast them off. (3.) As they
continued obstinate, the judgments should increase yet more upon them.
If the first sensible tokens of God's displeasures do not attain their
end, to humble and reform them, then (v. 18), I will punish you seven
times more, and again (v. 21), I will bring seven times more plagues,
and (v. 24), I will punish you yet seven times, and (v. 28), I, even I,
will chastise you seven times for your sins. Note, If less judgments do
not do their work, God will send greater; for, when he judges, he will
overcome. If true repentance do not stay process, it will go on till
execution be taken out. Those that are obstinate and incorrigible, when
they have weathered one storm must expect another more violent; and,
how severely soever they are punished, till they are in hell they must
still say, "There is worse behind," unless they repent. If the founder
have hitherto melted in vain (Jer. vi. 29), the furnace will be heated
seven times hotter (a proverbial expression, used Dan. iii. 19), and
again and again seven times hotter; and who among us can dwell with
such devouring fire? God does not begin with the sorest judgments, to
show that he is patient, and delights not in the death of sinners; but,
if they repent not, he will proceed to the sorest, to show that he is
righteous, and that he will not be mocked or set at defiance. (4.)
Their misery is completed in that threatening: My soul shall abhor you,
v. 30. That man is as miserable as he can be whom God abhors; for his
resentments are just and effective. Thus if any man draw back, as these
are supposed to do, God's soul shall have no pleasure in him (Heb. x.
38), and he will spue them out of his mouth, Rev. iii. 16. It is spoken
of as strange, and yet too true, Hath thy soul loathed Zion? Jer. xiv.
19.
2. The whole creation would be at war with them. All God's sore
judgments would be sent against them; for he hath many arrows in his
quiver. The threatenings here are very particular, because really they
were prophecies, and he that foresaw all their rebellions knew they
would prove so; see Deut. xxxi. 16, 29. This long roll of threatening
shows that evil pursues sinners. We have here,
(1.) Temporal judgments threatened. [1.] Diseases of body, which should
be epidemical: I will appoint over you, as task-masters, to rule you
with rigour, terror, consumption, and the burning ague, v. 16. What we
translate terror, some think, signifies a particular disease, probably
(says the learned bishop Patrick) the falling sickness, which is terror
indeed: all chronical diseases are included in the consumption, and all
acute diseases in the burning ague or fever. These consume the eyes,
and cause sorrow both to those that are visited with them and to their
friends and relations. Note, All diseases are God's servants; they do
what he appoints them, and are often used as scourges wherewith he
chastises a provoking people. The pestilence is threatened (v. 25) to
meet them, when they are gathered together in their cities for fear of
the sword. The greater the concourse of people is, the greater
desolation does the pestilence make; and, when it gets among the
soldiers that should defend a place, it is of most fatal consequence.
[2.] Famine and scarcity of bread, which should be brought upon them
several ways; as, First, By plunder (v. 16): Your enemies shall eat it
up, and carry it off as the Midianites did, Judg. vi. 5, 6. Secondly,
By unseasonable weather, especially the want of rain (v. 19): I will
make your heaven as iron, letting fall no rain, but reflecting heat,
and then the earth would of course be as dry and hard as brass, and
their labour in ploughing and sowing would be in vain (v. 20); for the
increase of the earth depends upon God's good providence more than upon
man's good husbandry. This should be the breaking of the staff of bread
(v. 26), which life leans upon, and is supported by, on which perhaps
they had leaned more than upon God's blessing. There should be so great
a dearth of corn that, whereas every family used to fill an oven of
their own with household bread, now ten families should have to fill
but one over, which would bring themselves and their children and
servants to short allowance, so that they should eat and not be
satisfied. The less they had the more craving should their appetites
be. Thirdly, By the besieging of their cities, which would reduce them
to such an extremity that they should eat the flesh of their sons and
daughters, v. 29. [3.] War, and the prevailing of their enemies over
them: "You shall be slain before your enemies, v. 17. Your choice men
shall die in battle, and those that hate you shall reign over you, and
justly, since you are not willing that the God that loved you should
reign over you;" 2 Chron. xii. 8. Miserable is that people whose
enemies are their rulers and have got dominion over them, or whose
rulers have become their enemies and under-hand seek the ruin of their
interests. Thus God would break the pride of their power, v. 19. God
had given them power over the nations; but when they, instead of being
thankful for that power, and improving it for the service of God's
kingdom, grew proud of it, and perverted the intentions of it, it was
just with God to break it. Thus God would bring a sword upon them to
avenge the quarrel of his covenant, v. 25. Note, God has a just quarrel
with those that break covenant with him, for he will not be mocked by
the treachery of perfidious men; and one way or other he will avenge
this quarrel upon those that play at fast and loose with him. [4.] Wild
beasts, lions, bears, and wolves, which should increase upon them, and
tear in pieces all that come in their way (v. 22), as we read of two
bears that in an instant killed forty-two children, 2 Kings ii. 24.
This is one of the four sore judgments threatened Ezek. xiv. 21, which
plainly refers to this chapter. Man was made to have dominion over the
creatures, and, though many of them are stronger than he, yet none of
them could have hurt him, nay, all of them would have served him, if he
had not first shaken off God's dominion, and so lost his own; and now
the creatures are in rebellion against him that is in rebellion against
his Maker, and, when the Lord of those hosts pleases, they are the
executioners of his wrath and the ministers of his justice. [5.]
Captivity, or dispersion: I will scatter you among the heathen (v. 33),
in your enemies' land, v. 34. Never were any people so incorporated and
united among themselves as they were; but for their sin God would
scatter them, so that they should be lost among the heathen, from whom
God had graciously distinguished them, but with whom they had wickedly
mingled themselves. Yet, when they were scattered, divine justice had
not done with them, but would draw out a sword after them, which would
find them out, and follow them wherever they were. God's judgments, as
they cannot be outfaced, so they cannot be outrun. [6.] The utter ruin
and desolation of their land, which should be so remarkable that their
very enemies themselves, who had helped it forward, should in the
review be astonished at it, v. 32. First, Their cities should be waste,
forsaken, uninhabited, and all the buildings destroyed; those that
escaped the desolations of war should fall to decay of themselves.
Secondly, Their sanctuaries should be a desolation, that is, their
synagogues where they met for religious worship every sabbath, as well
as their tabernacle where they met thrice a year. Thirdly, The country
itself should be desolate, not tilled or husbanded (v. 34, 35); then
the land should enjoy its sabbaths, because they had not religiously
observed the sabbatical years which God appointed them. They tilled
their ground when God would have them let it rest; justly therefore
were they driven out of it; and the expression intimates that the
ground itself was pleased and easy when it was rid of the burden of
such sinners, under which it had groaned, Rom. viii. 20, &c. The
captivity in Babylon lasted seventy years, and so long the land enjoyed
her sabbaths, as is said (2 Chron. xxxvi. 21) with reference to this.
[7.] The destruction of their idols, though rather a mercy than a
judgment, yet, being a necessary piece of justice, is here mentioned,
to show what would be the sin that would bring all these miseries upon
them: I will destroy your high places, v. 30. Those that will not be
parted from their sins by the commands of God shall be parted from them
by his judgments; since they would not destroy their high places, God
would. And, to upbraid them with the unreasonable fondness they had
shown for their idols, it is foretold that their carcases should be
cast upon the carcases of their idols. Those that are wedded to their
lusts will sooner or later have enough of them. Their idols would not
be able to help either themselves or their worshippers; but, those that
made them being like them, they should both perish alike, and fall
together as blind into the ditch.
(2.) Spiritual judgments are here threatened. These should seize the
mind; for he that made the mind can, when he pleases, make his sword
approach to it. It is here threatened, [1.] That they should find no
acceptance with God: I will not smell the savour of your sweet odours,
v. 31. Though the judgments of God upon them did not separate them and
their sins, yet they extorted incense from them; but in vain--even
their incense was an abomination, Isa. i. 13. [2.] That they should
have no courage in their wars, but should be quite dispirited and
disheartened. They should not only fear and flee (v. 17), but fear and
fall, when none pursued, v. 36. A guilty conscience would be their
continual terror, so that not only the sound of a trumpet, but the very
sound of a leaf, should chase them. Note, Those that cast off the fear
of God expose themselves to the fear of every thing else, Prov. xxviii.
1. Their very fears should dash them one against another, v. 37, 38.
And those that had increased one another's guilt would now increase one
another's fears. [3.] That they should have no hope of the forgiveness
of their sins (v. 39): They shall pine away in their iniquity, and how
should they then live? Ezek. xxxiii. 10. Note, It is a righteous thing
with God to leave those to despair of pardon that have presumed to sin;
and it is owing to free grace if we are not abandoned to pine away in
the iniquity we were born in and have lived in.
Threatenings and Promises. (b. c. 1490.)
40 If they shall confess their iniquity, and the iniquity of their
fathers, with their trespass which they trespassed against me, and that
also they have walked contrary unto me; 41 And that I also have
walked contrary unto them, and have brought them into the land of their
enemies; if then their uncircumcised hearts be humbled, and they then
accept of the punishment of their iniquity: 42 Then will I remember
my covenant with Jacob, and also my covenant with Isaac, and also my
covenant with Abraham will I remember; and I will remember the land.
43 The land also shall be left of them, and shall enjoy her sabbaths,
while she lieth desolate without them: and they shall accept of the
punishment of their iniquity: because, even because they despised my
judgments, and because their soul abhorred my statutes. 44 And yet
for all that, when they be in the land of their enemies, I will not
cast them away, neither will I abhor them, to destroy them utterly, and
to break my covenant with them: for I am the Lord their God. 45 But I
will for their sakes remember the covenant of their ancestors, whom I
brought forth out of the land of Egypt in the sight of the heathen,
that I might be their God: I am the Lord. 46 These are the statutes
and judgments and laws, which the Lord made between him and the
children of Israel in Mount Sinai by the hand of Moses.
Here the chapter concludes with gracious promises of the return of
God's favour to them upon their repentance, that they might not (unless
it were their own fault) pine away in their iniquity. Behold, with
wonder, the riches of God's mercy to a people that had obstinately
stood it out against the judgments of God, and would never think of
surrendering till they were reduced to the last extremity. Yet turn to
strong-hold, you prisoners of hope, Zech. ix. 12. As bad as things are,
they may be mended. Yet there is hope in Israel. Observe,
I. How the repentance which would qualify them for this mercy is
described, v. 40, 41. The instances of it are three:--1. Confession, by
which they must give glory to God, and take shame to themselves. There
must be a confession of sin, their own and their fathers', which they
must lament the guilt of because they feel the smart of it; that thus
they may cut off the entail of wrath. They must in their confession put
sin under its worst character, as walking contrary to God; this is the
sinfulness of sin, the worst thing in it, and which in our repentance
we should especially bewail. There must also be a confession of wrath;
they must overlook the instruments of their trouble and the second
causes, and confess that God has walked contrary to them, and so dealt
with them according to their sins. Such a confession as this we find
made by Daniel just before the dawning of the day of their deliverance
(ch. ix.), and the like, Ezra ix. and Neh. ix. 2. Remorse and godly
sorrow for sin: If their uncircumcised heart be humbled. An impenitent,
unbelieving, unhumbled heart, is called an uncircumcised heart, the
heart of a Gentile that is a stranger to God, rather than the heart of
an Israelite in covenant with him. True circumcision is of the heart
(Rom. ii. 29), without which the circumcision of the flesh avails
nothing, Jer. ix. 26. Now in repentance this uncircumcised heart was
humbled, that is, it was truly broken and contrite for sin. Note, A
humble heart under humbling providences prepares for deliverance and
true comfort. 3. Submission to the justice of God in all his dealings;
if they then accept of the punishment of their iniquity (v. 41 and
again v. 43), that is, if they justify God and condemn themselves,
patiently bear the punishment as that which they have well deserved,
and carefully answer the ends of it as that which God has well
designed, accept it as a kindness, take it as physic, and improve it,
then they are penitents indeed.
II. How the mercy which they should obtain upon their repentance is
described. 1. They should not be abandoned: Though they have despised
my judgments, yet, for all that, I will not cast them away, v. 43, 44.
He speaks as a tender Father that cannot find in his heart to
disinherit a son that has been very provoking. How shall I do it? Hos.
xi. 8, 9. Till he had laid the foundations of a church for himself in
the Gentile world, the Jewish church was not quite forsaken, nor cast
away. 2. They should be remembered: I will remember the land with
favour, which is grounded upon the promise before, I will remember my
covenant (v. 42), which is repeated, v. 45. God is said to remember the
covenant when he performs the promises of it, purely for his
faithfulness' sake; not because there is any thing in us to recommend
us to his favour, but because he will be as good as his word. This is
the church's plea. Ps. lxxiv. 20, Have respect unto the covenant. He
will remember the constitution of the covenant, which is such as leaves
room for repentance, and promises pardon upon repentance; and the
Mediator of the covenant, who was promised to Abraham, Isaac, and
Jacob, and was sent, when the fulness of time came, in remembrance of
that holy covenant. The word covenant is thrice repeated, to intimate
that God is ever mindful of it and would have us to be so. The persons
also with whom the covenant was made are mentioned in an unusual
manner, per modum ascensus--in the ascending line, beginning with
Jacob, to lead them gradually to the most ancient promise, which was
made to the father of the faithful: thus (Mic. vii. 20) he is said to
perform the truth to Jacob, and the mercy to Abraham. He will for their
sakes (v. 45), not their merit's sake, but their benefit's sake,
remember the covenant of their ancestors, and upon that score show
kindness to them, though most unworthy; they are therefore said to be,
as touching the election, beloved for the fathers' sake, Rom. xi. 28.
Note, When those that have walked contrary to God in a way of sin
return to him by sincere repentance, though he has walked contrary to
them in a way of judgment he will return to them in a way of special
mercy, pursuant to the covenant of redemption and grace. None are so
ready to repent as God is to forgive upon repentance, through Christ,
who is given for a covenant.
Lastly, These are said to be the laws which the Lord made between him
and the children of Israel, v. 46. His communion with his church is
kept up by his law. He manifests not only his dominion over them, but
his favour to them, by giving them his law; and they manifest not only
their holy fear, but their holy love, by the observance of it; and thus
it is made between them, rather as a covenant than a law; for he draws
with the cords of a man.
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L E V I T I C U S
CHAP. XXVII.
The last verse of the foregoing chapter seemed to close up the
statute-book; yet this chapter is added as an appendix. Having given
laws concerning instituted services, here he directs concerning vows
and voluntary services, the free-will offerings of their mouth. Perhaps
some devout serious people among them might be so affected with what
Moses had delivered to them in the foregoing chapter as in a pang of
zeal to consecrate themselves, or their children, or estates to him:
this, because honestly meant, God would accept; but, because men are
apt to repent of such vows, he leaves room for the redemption of what
had been so consecrated, at a certain rate. Here is, I. The law
concerning what was sanctified to God, persons (ver. 2-8), cattle,
clean or unclean (ver. 9-13), houses and lands (ver. 15-25), with an
exception of firstlings, ver. 26, 27. II. Concerning what was devoted,
ver. 28, 29. III. Concerning tithes, ver. 30, &c.
The Law Concerning Vows. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, and say unto them, When a man shall make a singular vow, the
persons shall be for the Lord by thy estimation. 3 And thy estimation
shall be of the male from twenty years old even unto sixty years old,
even thy estimation shall be fifty shekels of silver, after the shekel
of the sanctuary. 4 And if it be a female, then thy estimation shall
be thirty shekels. 5 And if it be from five years old even unto
twenty years old, then thy estimation shall be of the male twenty
shekels, and for the female ten shekels. 6 And if it be from a month
old even unto five years old, then thy estimation shall be of the male
five shekels of silver, and for the female thy estimation shall be
three shekels of silver. 7 And if it be from sixty years old and
above; if it be a male, then thy estimation shall be fifteen shekels,
and for the female ten shekels. 8 But if he be poorer than thy
estimation, then he shall present himself before the priest, and the
priest shall value him; according to his ability that vowed shall the
priest value him. 9 And if it be a beast, whereof men bring an
offering unto the Lord, all that any man giveth of such unto the Lord
shall be holy. 10 He shall not alter it, nor change it, a good for a
bad, or a bad for a good: and if he shall at all change beast for
beast, then it and the exchange thereof shall be holy. 11 And if it
be any unclean beast, of which they do not offer a sacrifice unto the
Lord, then he shall present the beast before the priest: 12 And the
priest shall value it, whether it be good or bad: as thou valuest it,
who art the priest, so shall it be. 13 But if he will at all redeem
it, then he shall add a fifth part thereof unto thy estimation.
This is part of the law concerning singular vows, extraordinary ones,
which though God did not expressly insist on, yet, if they were
consistent with and conformable to the general precepts, he would be
well pleased with. Note, We should not only ask, What must we do, but,
What may we do, for the glory and honour of God? As the liberal devises
liberal things (Isa. xxxii. 8), so the pious devises pious things, and
the enlarged heart would willingly do something extraordinary in the
service of so good a Master as God is. When we receive or expect some
singular mercy it is good to honour God with some singular vow.
I. The case is here put of persons vowed to God by a singular vow, v.
2. If a man consecrated himself, or a child, to the service of the
tabernacle, to be employed there in some inferior office, as sweeping
the floor, carrying out ashes, running of errands, or the like, the
person so consecrated shall be for the Lord, that is, "God will
graciously accept the good-will." Thou didst well that it was in thy
heart, 2 Chron. vi. 8. But forasmuch as he had no occasion to use their
service about the tabernacle, a whole tribe being appropriated to the
use of it, those that were thus vowed were to be redeemed, and the
money paid for their redemption was employed for the repair of the
sanctuary, or other uses of it, as appears by 2 Kings xii. 14, where it
is called, in the margin, the money of the souls of his estimation. A
book of rates is accordingly provided, by which the priests were to go
in their estimation. Here is, 1. The rate of the middle-aged, between
twenty and threescore, these were valued highest, because most
serviceable; a male fifty shekels, and a female thirty, v. 3, 4. The
females were then less esteemed, but not so in Christ; for in Christ
Jesus there is neither male nor female, Gal. iii. 28. Note, Those that
are in the prime of their time must look upon themselves as obliged to
do more in the service of God and their generation than can be expected
either from minors, that have not yet arrived to their usefulness, or
from the aged, that have survived it. 2. The rate of the youth between
five years old and twenty was less, because they were then less capable
of doing service, v. 5. 3. Infants under five years old were capable of
being vowed to God by their parents, even before they were born, as
Samuel was, but not to be presented and redeemed till a month old,
that, as one sabbath passed over them before they were circumcised, so
one new moon might pass over them before they were estimated; and their
valuation was but small, v. 6. Samuel, who was thus vowed to God, was
not redeemed, because he was a Levite, and a particular favourite, and
therefore was employed in his childhood in the service of the
tabernacle. 4. The aged are valued less than youth, but more than
children, v. 7. And the Hebrews observe that the rate of an aged woman
is two parts of three to that of an aged man, so that in that age the
female came nearest to the value of the male, which occasioned (as
bishop Patrick quotes it here) this saying among them, That an old
woman in a house is a treasure in a house. Paul sets a great value upon
the aged women, when he makes them teachers of good things, Tit. ii. 3.
5. The poor shall be valued according to their ability, v. 8. Something
they must pay, that they might learn not to be rash in vowing to God,
for he hath no pleasure in fools, Eccl. v. 4. Yet not more than their
ability, but secundum tenementum--according to their possessions, that
they might not ruin themselves and their families by their zeal. Note,
God expects and requires from men according to what they have, and not
according to what they have not, Luke xxi. 4.
II. The case is put of beasts vowed to God, 1. If it was a clean beast,
such as was offered in sacrifice, it must not be redeemed, nor any
equivalent given for it: It shall be holy, v. 9, 10. After it was
vowed, it was not to be put to any common use, nor changed upon second
thoughts; but it must be either offered upon the altar, or, if through
any blemish it was not meet to be offered, he that vowed it should not
take advantage of that, but the priests should have it for their own
use (for they were God's receivers), or it should be sold for the
service of the sanctuary. This teaches caution in making vows and
constancy in keeping them when they are made; for it is a snare to a
man to devour that which is holy, and after vows to make enquiry, Prov.
xx. 25. And to this that rule of charity seems to allude (2 Cor. ix.
7), Every man, according as he purposeth in his heart, so let him give.
2. If it was an unclean beast, it should go to the use of the priest at
such a value; but he that vowed it, upon paying that value in money,
and adding a fifth part more to it, might redeem it if he pleased, v.
11-13. It was fit that men should smart for their inconstancy. God has
let us know his mind concerning his service, and he is not pleased if
we do not know our own. God expects that those that deal with him
should be at a point, and way what they will stand to.
Concerning Things Sanctified. (b. c. 1490.)
14 And when a man shall sanctify his house to be holy unto the Lord,
then the priest shall estimate it, whether it be good or bad: as the
priest shall estimate it, so shall it stand. 15 And if he that
sanctified it will redeem his house, then he shall add the fifth part
of the money of thy estimation unto it, and it shall be his. 16 And
if a man shall sanctify unto the Lord some part of a field of his
possession, then thy estimation shall be according to the seed thereof:
an homer of barley seed shall be valued at fifty shekels of silver.
17 If he sanctify his field from the year of jubilee, according to thy
estimation it shall stand. 18 But if he sanctify his field after the
jubilee, then the priest shall reckon unto him the money according to
the years that remain, even unto the year of the jubilee, and it shall
be abated from thy estimation. 19 And if he that sanctified the field
will in any wise redeem it, then he shall add the fifth part of the
money of thy estimation unto it, and it shall be assured to him. 20
And if he will not redeem the field, or if he have sold the field to
another man, it shall not be redeemed any more. 21 But the field,
when it goeth out in the jubilee, shall be holy unto the Lord, as a
field devoted; the possession thereof shall be the priest's. 22 And
if a man sanctify unto the Lord a field which he hath bought, which is
not of the fields of his possession; 23 Then the priest shall reckon
unto him the worth of thy estimation, even unto the year of the
jubilee: and he shall give thine estimation in that day, as a holy
thing unto the Lord. 24 In the year of the jubilee the field shall
return unto him of whom it was bought, even to him to whom the
possession of the land did belong. 25 And all thy estimations shall
be according to the shekel of the sanctuary: twenty gerahs shall be the
shekel.
Here is the law concerning real estates dedicated to the service of God
by a singular vow.
I. Suppose a man, in his zeal for the honour of God, should sanctify
his house to God (v. 14), the house must be valued by the priest, and
the money got by the sale of it was to be converted to the use of the
sanctuary, which by degrees came to be greatly enriched with dedicated
things, 1 Kings xv. 15. But, if the owner be inclined to redeem it
himself, he must not have it so cheap as another, but must add a fifth
part to the price, for he should have considered before he had vowed
it, v. 15. To him that was necessitous God would abate the estimation
(v. 8); but to him that was fickle and humoursome, and whose second
thoughts inclined more to the world and his secular interest than his
first, God would rise in the price. Blessed be God, there is a way of
sanctifying our houses to be holy unto the Lord, without either selling
them or buying them. If we and our houses serve the Lord, if religion
rule in them, and we put away iniquity far from them, and have a church
in our house, holiness to the Lord is written upon it, it is his, and
he will dwell with us in it.
II. Suppose a man should sanctify some part of his land to the Lord,
giving it to pious uses, then a difference must be made between land
that came to the donor by descent and that which came by purchase, and
accordingly the case altered.
1. If it was the inheritance of his fathers, here called the field of
his possession, which pertained to his family from the first division
of Canaan, he might not give it all, no, not to the sanctuary; God
would not admit such a degree of zeal as ruined a man's family. But he
might sanctify or dedicate only some part of it, v. 16. And in that
case, (1.) The land was to be valued (as our countrymen commonly
compute land) by so many measures' sowing of barley. So much land as
would take a homer, or chomer, of barley, which contained ten ephahs,
Ezek. xlv. 11 (not, as some have here mistaken it, an omer, which was
but a tenth part of an ephah, Exod. xvi. 36), was valued at fifty
shekels, a moderate price (v. 16), and that if it were sanctified
immediately from the year of jubilee, v. 17. But, if some years after,
there was to be a discount accordingly, even of that price, v. 18. And,
(2.) When the value was fixed, the donor might, if he pleased, redeem
it for sixty shekels the homer's sowing, which was with the addition of
a fifth part: the money then went to the sanctuary, and the land
reverted to him that had sanctified it, v. 19. But if he would not
redeem it, and the priest sold it to another, then at the year of
jubilee, beyond which the sale could not go, the land came to the
priests, and was theirs for ever, v. 20, 21. Note, What is given to the
Lord ought not to be given with a power of revocation; what is devoted
to the Lord must be his for ever, by a perpetual covenant.
2. If the land was his own purchase, and came not to him from his
ancestors, then not the land itself, but the value of it was to be
given to the priests for pious uses, v. 22, 24. It was supposed that
those who, by the blessing of God, had grown so rich as to become
purchasers would think themselves obliged in gratitude to sanctify some
part of their purchase, at least (and here they are not limited, but
they might, if they pleased, sanctify the whole), to the service of
God. For we ought to give as God prospers us, 1 Cor. xvi. 2. Purchasers
are in a special manner bound to be charitable. Now, forasmuch as
purchased lands were by a former law to return at the year of jubilee
to the family from which they were purchased, God would not have that
law and the intentions of it defeated by making the lands corban, a
gift, Mark vii. 11. But it was to be computed how much the land was
worth for so many years as were from the vow to the jubilee; for only
so long it was his own, and God hates robbery for burnt-offerings. We
can never acceptably serve God with that of which we have wronged our
neighbour. And so much money he was to give for the present, and keep
the land in his own hands till the year of jubilee, when it was to
return free of all encumbrances, even that of its being dedicated to
him of whom it was bought. The value of the shekel by which all these
estimations were to be made is here ascertained (v. 25); it shall be
twenty gerahs, and every gerah was sixteen barley-corns. This was fixed
before (Exod. xxx. 13); and, whereas there had been some alterations,
it is again fixed in the laws of Ezekiel's visionary temple (Ezek. xlv.
12), to denote that the gospel should reduce things to their ancient
standard.
26 Only the firstling of the beasts, which should be the Lord's
firstling, no man shall sanctify it; whether it be ox, or sheep: it is
the Lord's. 27 And if it be of an unclean beast, then he shall redeem
it according to thine estimation, and shall add a fifth part of it
thereto: or if it be not redeemed, then it shall be sold according to
thy estimation. 28 Notwithstanding no devoted thing, that a man shall
devote unto the Lord of all that he hath, both of man and beast, and of
the field of his possession, shall be sold or redeemed: every devoted
thing is most holy unto the Lord. 29 None devoted, which shall be
devoted of men, shall be redeemed; but shall surely be put to death.
30 And all the tithe of the land, whether of the seed of the land, or
of the fruit of the tree, is the Lord's: it is holy unto the Lord. 31
And if a man will at all redeem ought of his tithes, he shall add
thereto the fifth part thereof. 32 And concerning the tithe of the
herd, or of the flock, even of whatsoever passeth under the rod, the
tenth shall be holy unto the Lord. 33 He shall not search whether it
be good or bad, neither shall he change it: and if he change it at all,
then both it and the change thereof shall be holy; it shall not be
redeemed. 34 These are the commandments, which the Lord commanded
Moses for the children of Israel in Mount Sinai.
Here is, I. A caution given that no man should make such a jest of
sanctifying things to the Lord as to sanctify any firstling to him, for
that was his already by the law, v. 26. Though the matter of a general
vow be that which we were before obliged to, as of our sacramental
covenant, yet a singular vow should be of that which we were not, in
such circumstances and proportions, antecedently bound to. The law
concerning the firstlings of unclean beasts (v. 27) is the same with
that before, v. 11, 12.
II. Things or persons devoted are here distinguished from things or
persons that were only sanctified. 1. Devoted things were most holy to
the Lord, and could neither revert nor be alienated, v. 28. They were
of the same nature with those sacrifices which were called most holy,
which none might touch but only the priests themselves. The difference
between these and other sanctified things arose from the different
expression of the vow. If a man dedicated any thing to God, binding
himself with a solemn curse never to alienate it to any other purpose,
then it was a thing devoted. 2. Devoted persons were to be put to
death, v. 29. Not that it was in the power of any parent or master thus
to devote a child or a servant to death; but it must be meant of the
public enemies of Israel, who, either by the appointment of God or by
the sentence of the congregation, were devoted, as the seven nations
with which they must make no league. The city of Jericho in particular
was thus devoted, Josh. vi. 17. The inhabitants of Jabesh-Gilead were
put to death for violating the curse pronounced upon those who came not
up to Mizpeh, Judg. xxi. 9, 10. Some think it was for want of being
rightly informed of the true intent and meaning of this law that
Jephtha sacrificed his daughter as one devoted, who might not be
redeemed.
III. A law concerning tithes, which were paid for the service of God
before the law, as appears by Abraham's payment of them, (Gen. xiv.
20), and Jacob's promise of them, Gen. xxviii. 22. It is here
appointed, 1. That they should pay tithe of all their increase, their
corn, trees, and cattle, v. 30, 32. Whatsoever productions they had the
benefit of God must be honoured with the tithe of, if it were
titheable. Thus they acknowledged God to be the owner of their land,
the giver of its fruits, and themselves to be his tenants, and
dependents upon him. Thus they gave him thanks for the plenty they
enjoyed, and supplicated his favour in the continuance of it. And we
are taught in general to honour the Lord with our substance (Prov. iii.
9), and in particular to support and maintain his ministers, and to be
ready to communicate to them, Gal. vi. 6; 1 Cor. ix. 11. And how this
may be done in a fitter and more equal proportion than that of the
tenth, which God himself appointed of old, I cannot see. 2. That which
was once marked for tithe should not be altered, no, not for a better
(v. 33), for Providence directed the rod that marked it. God would
accept it though it were not the best, and they must not grudge it
though it were, for it was what passed under the rod. 3. That it should
not be redeemed, unless the owner would give a fifth part more for its
ransom, v. 31. If men had the curiosity to prefer what was marked for
tithe before any other part of their increase, it was fit that they
should pay for their curiosity.
IV. The last verse seems to have reference to this whole book of which
it is the conclusion: These are the commandments which the Lord
commanded Moses, for the children of Israel. Many of these commandments
are moral, and of perpetual obligation; others of them, which were
ceremonial and peculiar to the Jewish economy, have notwithstanding a
spiritual significancy, and are instructive to us who are furnished
with a key to let us into the mysteries contained in them; for unto us,
by those institutions, is the gospel preached as well as unto them,
Heb. iv. 2. Upon the whole matter, we may see cause to bless God that
we have not come to Mount Sinai, Heb. xii. 18. 1. That we are not under
the dark shadows of the law, but enjoy the clear light of the gospel,
which shows us Christ the end of the law for righteousness, Rom. x. 4.
The doctrine of our reconciliation to God by a Mediator is not clouded
with the smoke of burning sacrifices, but cleared by the knowledge of
Christ and him crucified. 2. That we are not under the heavy yoke of
the law, and the carnal ordinances of it (as the apostle calls them,
Heb. ix. 10), imposed till the time of reformation, a yoke which
neither they nor their fathers were able to bear (Acts xv. 10), but
under the sweet and easy institutions of the gospel, which pronounces
those the true worshippers that worship the Father in spirit and truth,
by Christ only, and in his name, who is our priest, temple, altar,
sacrifice, purification, and all. Let us not therefore think that
because we are not tied to the ceremonial cleansings, feasts, and
oblations, a little care, time, and expense, will serve to honour God
with. No, but rather have our hearts more enlarge with free-will
offerings to his praise, more inflamed with holy love and joy, and more
engaged in seriousness of thought and sincerity of intention. Having
boldness to enter into the holiest by the blood of Jesus, let us draw
near with a true heart, and full assurance of faith, worshipping God
with so much the more cheerfulness and humble confidence, still saying,
Blessed be God for Jesus Christ!
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Numbers
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE FOURTH BOOK OF MOSES, CALLED
N U M B E R S.
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The titles of the five books of Moses, which we use in our Bibles, are
all borrowed from the Greek translation of the Seventy, the most
ancient version of the Old Testament that we know of. But the title of
this book only we turn into English; in all the rest we retain the
Greek word itself, for which difference I know no reason but that the
Latin translators have generally done the same. Otherwise this book
might as well have been called Arithmoi, the Greek title, as the first
Genesis, and the second Exodus; or these might as well have been
translated, and called, the first the Generation, or Original, the
second the Out-let, or Escape, as this Numbers.--This book was thus
entitled because of the numbers of the children of Israel, so often
mentioned in this book, and so well worthy to give a title to it,
because it was the remarkable accomplishment of God's promise to
Abraham that his seed should be as the stars of heaven for multitude.
It also relates to two numberings of them, None at Mount Sinai (ch.
i.), the other in the plains of Moab, thirty-nine years after, ch.
xxvi. And not three men the same in the last account that were in the
first. The book is almost equally divided between histories and laws,
intermixed.
We have here, I. The histories of the numbering and marshalling of the
tribes (ch. i.-iv.), the dedication of the altar and Levites (ch. vii.
viii.), their march (ch. ix. x.), their murmuring and unbelief, for
which they were sentenced to wander forty years in the wilderness (ch.
xi.-xiv.), the rebellion of Korah (ch. xvi. xvii.), the history of the
last year of the forty (ch. xx.-xxvi.), the conquest of Midian, and the
settlement of the two tribes (ch. xxxi. xxxii.), with an account of
their journeys, ch. xxxiii. II. Divers laws about the Nazarites, &c.
(ch. v. vi.); and again about the priests' charge, &c. (ch. xviii.
xix.), feasts (ch. xxviii. xxix.), and vows (ch. xxx.), and relating to
their settlement in Canaan, ch. xxvii. xxxiv. xxxv. xxxvi.. An abstract
of much of this book we have in a few words in Ps. xcv. 10, Forty years
long was I grieved with this generation; and an application of it to
ourselves in Heb. iv. 1, Let us fear lest we seem to come short. Many
considerable nations there were now in being, that dwelt in cities and
fortified towns, of which no notice is taken, no account kept, by the
sacred history: but very exact records are kept of the affairs of a
handful of people, that dwelt in tents, and wandered strangely in a
wilderness, because they were the children of the covenant. For the
Lord's portion is his people, Jacob is the lot of his inheritance.
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N U M B E R S
CHAP. I.
Israel was now to be formed into a commonwealth, or rather a kingdom;
for "the Lord was their King" (1 Sam. xii. 12), their government a
theocracy, and Moses under him was king in Jeshurun, Deut. xxxiii. 5.
Now, for the right settlement of this holy state, next to the
institution of good laws was necessary the institution of good order;
and account therefore must be taken of the subjects of this kingdom,
which is done in this chapter, where we have, I. Orders given to Moses
to number the people, ver. 1-4. II. Persons nominated to assist him
herein, ver. 5-16. III. The particular number of each tribe, as it was
given in to Moses, ver. 17-43. IV. The sum total of all together, ver.
44-46. V. An exception of the Levites, ver. 47, &c.
The Numbering of the Israelites. (b. c. 1490.)
1 And the Lord spake unto Moses in the wilderness of Sinai, in the
tabernacle of the congregation, on the first day of the second month,
in the second year after they were come out of the land of Egypt,
saying, 2 Take ye the sum of all the congregation of the children of
Israel, after their families, by the house of their fathers, with the
number of their names, every male by their polls; 3 From twenty years
old and upward, all that are able to go forth to war in Israel: thou
and Aaron shall number them by their armies. 4 And with you there
shall be a man of every tribe; every one head of the house of his
fathers. 5 And these are the names of the men that shall stand with
you: of the tribe of Reuben; Elizur the son of Shedeur. 6 Of Simeon;
Shelumiel the son of Zurishaddai. 7 Of Judah; Nahshon the son of
Amminadab. 8 Of Issachar; Nethaneel the son of Zuar. 9 Of Zebulun;
Eliab the son of Helon. 10 Of the children of Joseph: of Ephraim;
Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur.
11 Of Benjamin; Abidan the son of Gideoni. 12 Of Dan; Ahiezer the
son of Ammishaddai. 13 Of Asher; Pagiel the son of Ocran. 14 Of
Gad; Eliasaph the son of Deuel. 15 Of Naphtali; Ahira the son of
Enan. 16 These were the renowned of the congregation, princes of the
tribes of their fathers, heads of thousands in Israel.
I. We have here a commission issued out for the numbering of the people
of Israel; and David, long after, paid dearly for doing it without a
commission. Here is,
1. The date of this commission, v. 1. (1.) The place: it is given at
God's court in the wilderness of Sinai, from his royal palace, the
tabernacle of the congregation. (2.) The time: In the second year after
they came up out of Egypt; we may call it the second year of that
reign. The laws in Leviticus were given in the first month of that
year; these orders were given in the beginning of the second month.
2. The directions given for the execution of it, v. 2, 3. (1.) None
were to be numbered but the males, and those only such as were fit for
war. None under twenty years old; for, though some such might have bulk
and strength enough for military service, yet, in compassion to their
tender years, God would not have them put upon it to bear arms. (2.)
Nor were any to be numbered who through age, or bodily infirmity,
blindness, lameness, or chronical diseases, were unfit for war. The
church being militant, those only are reputed the true members of it
that have enlisted themselves soldiers of Jesus Christ; for our life,
our Christian life, is a warfare. (3.) The account was to be taken
according to their families, that it might not only be known how many
they were, and what were their names, but of what tribe and family, or
clan, nay, of what particular house every person was; or, reckoning it
the muster of an army, to what regiment every man belonged, that he
might know his place himself and the government might know where to
find him. They were numbered a little before this, when their
poll-money was paid for the service of the tabernacle, Exod. xxxviii.
25, 26. But it should seem they were not then registered by the house
of their fathers, as now they were. Their number was the same then that
it was now: 603,550 men; for as many as had died since then, and were
lost in the account, so many had arrived to be twenty years old, and
were added to the account. Note, As one generation passeth a way
another generation cometh. As vacancies are daily made, so recruits are
daily raised to fill up the vacancies, and Providence takes care that,
one time or other, in one place or other, the births shall balance the
burials, that the race of mankind and the holy seed may not be cut off
and become extinct.
3. Commissioners are named for the doing of this work. Moses and Aaron
were to preside (v. 3), and one man of every tribe, that was renowned
in his tribe, and was presumed to know it well, was to assist in
it--the princes of the tribes, v. 16. Note, Those that are honourable
should study to be serviceable; he that is great, let him be your
minister, and show, by his knowing the public, that he deserves to be
publicly known. The charge of this muster was committed to him who was
the lord-lieutenant of that tribe. Now,
II. Why was this account ordered to be taken and kept? For several
reasons. 1. To prove the accomplishment of the promise made to Abraham,
that God would multiply his seed exceedingly, which promise was renewed
to Jacob (Gen. xxviii. 14), that his seed should be as the dust of the
earth. Now it appears that there did not fail one tittle of that good
promise, which was an encouragement to them to hope that the other
promise of the land of Canaan for an inheritance should also be
fulfilled in its season. When the number of a body of men is only
guessed at, upon the view, it is easy for one that is disposed to cavil
to surmise that the conjecture is mistaken, and that, if they were to
be counted, they would not be found half so many; therefore God would
have Israel numbered, that it might be upon record how vastly they were
increased in a little time, that the power of God's providence and the
truth of his promise may be seen and acknowledged by all. It could not
have been expected, in any ordinary course of nature, that seventy-five
souls (which was the number of Jacob's family when he went down into
Egypt) should in 215 years (and it was no longer) multiply into so many
hundred thousands. It is therefore to be attributed to an extraordinary
virtue in the divine promise and blessing. 2. It was to intimate the
particular care which God himself would take of his Israel, and which
Moses and the inferior rulers were expected to take of them. God is
called the Shepherd of Israel, Ps. lxxx. 1. Now the shepherds always
kept count of their flocks, and delivered them by number to their
under-shepherds, that they might know if any were missing; in like
manner God numbers his flock, that of all which he took into his fold
he might lose none but upon a valuable consideration, even those that
were sacrificed to his justice. 3. It was to put a difference between
the true born Israelites and the mixed multitude that were among them;
none were numbered but Israelites: all the world is but lumber in
comparison with those jewels. Little account is made of others, but the
saints God has a particular property in and concern for. The Lord knows
those that are his (2 Tim. ii. 19), knows them by name, Phil. iv. 3.
The hairs of their head are numbered; but he will say to others, "I
never knew you, never made any account of you." 4. It was in order to
their being marshalled into several districts, for the more easy
administration of justice, and their more regular march through the
wilderness. It is a rout and a rabble, not an army, that is not
mustered and put in order.
17 And Moses and Aaron took these men which are expressed by their
names: 18 And they assembled all the congregation together on the
first day of the second month, and they declared their pedigrees after
their families, by the house of their fathers, according to the number
of the names, from twenty years old and upward, by their polls. 19 As
the Lord commanded Moses, so he numbered them in the wilderness of
Sinai. 20 And the children of Reuben, Israel's eldest son, by their
generations, after their families, by the house of their fathers,
according to the number of the names, by their polls, every male from
twenty years old and upward, all that were able to go forth to war;
21 Those that were numbered of them, even of the tribe of Reuben, were
forty and six thousand and five hundred. 22 Of the children of
Simeon, by their generations, after their families, by the house of
their fathers, those that were numbered of them, according to the
number of the names, by their polls, every male from twenty years old
and upward, all that were able to go forth to war; 23 Those that were
numbered of them, even of the tribe of Simeon, were fifty and nine
thousand and three hundred. 24 Of the children of Gad, by their
generations, after their families, by the house of their fathers,
according to the number of the names, from twenty years old and upward,
all that were able to go forth to war; 25 Those that were numbered of
them, even of the tribe of Gad, were forty and five thousand six
hundred and fifty. 26 Of the children of Judah, by their generations,
after their families, by the house of their fathers, according to the
number of the names, from twenty years old and upward, all that were
able to go forth to war; 27 Those that were numbered of them, even of
the tribe of Judah, were threescore and fourteen thousand and six
hundred. 28 Of the children of Issachar, by their generations, after
their families, by the house of their fathers, according to the number
of the names, from twenty years old and upward, all that were able to
go forth to war; 29 Those that were numbered of them, even of the
tribe of Issachar, were fifty and four thousand and four hundred. 30
Of the children of Zebulun, by their generations, after their families,
by the house of their fathers, according to the number of the names,
from twenty years old and upward, all that were able to go forth to
war; 31 Those that were numbered of them, even of the tribe of
Zebulun, were fifty and seven thousand and four hundred. 32 Of the
children of Joseph, namely, of the children of Ephraim, by their
generations, after their families, by the house of their fathers,
according to the number of the names, from twenty years old and upward,
all that were able to go forth to war; 33 Those that were numbered of
them, even of the tribe of Ephraim, were forty thousand and five
hundred. 34 Of the children of Manasseh, by their generations, after
their families, by the house of their fathers, according to the number
of the names, from twenty years old and upward, all that were able to
go forth to war; 35 Those that were numbered of them, even of the
tribe of Manasseh, were thirty and two thousand and two hundred. 36
Of the children of Benjamin, by their generations, after their
families, by the house of their fathers, according to the number of the
names, from twenty years old and upward, all that were able to go forth
to war; 37 Those that were numbered of them, even of the tribe of
Benjamin, were thirty and five thousand and four hundred. 38 Of the
children of Dan, by their generations, after their families, by the
house of their fathers, according to the number of the names, from
twenty years old and upward, all that were able to go forth to war;
39 Those that were numbered of them, even of the tribe of Dan, were
threescore and two thousand and seven hundred. 40 Of the children of
Asher, by their generations, after their families, by the house of
their fathers, according to the number of the names, from twenty years
old and upward, all that were able to go forth to war; 41 Those that
were numbered of them, even of the tribe of Asher, were forty and one
thousand and five hundred. 42 Of the children of Naphtali, throughout
their generations, after their families, by the house of their fathers,
according to the number of the names, from twenty years old and upward,
all that were able to go forth to war; 43 Those that were numbered of
them, even of the tribe of Naphtali, were fifty and three thousand and
four hundred.
We have here the speedy execution of the orders given for the numbering
of the people. It was begun the same day that the orders were given,
The first day of the second month; compare v. 18 with v. 1. Note, When
any work is to be done for God it is good to set about it quickly,
while the sense of duty is strong and pressing. And, for aught that
appears, it was but one day's work, for many other things were done
between this and the twentieth day of this month, when they removed
their camp, ch. x. 11. Joab was almost ten months numbering the people
in David's time (2 Sam. xxiv. 8); but then they were dispersed, now
they lived closely together; then Satan proposed the doing of it, now
God commanded it. It was the sooner and more easily done now because it
had been done but a little while ago, and they needed but review the
old books, with the alterations since made, which probably they had
kept an account of as they occurred.
In the particulars here left upon record, we may observe, 1. That the
numbers are registered in words at length (as I may say), and not in
figures; to every one of the twelve tribes it is repeated, for the
greater ceremony and solemnity of the account, that they were numbered
by their generations, after their families, by the house of their
fathers, according to the number of the names, to show that every tribe
took and gave in the account by the same rule and in the same method,
though so many hands were employed in it, setting down the genealogy
first, to show that their family descended from Israel, then the
families themselves in their order, then dividing each family into the
houses, or subordinate families, that branched from it, and under these
the names of the particular persons, according to the rules of
heraldry. Thus every man might know who were his relations or next of
kin, on which some laws we have already met with did depend: besides
that the nearer any are to us in relation the more ready we should be
to do them good. 2. That they all end with hundreds, only Gad with
fifty (v. 25), but none of the numbers descend to units or tens. Some
think it was a special providence that ordered all the tribes just at
this time to be even numbers, and no odd or broken numbers among them,
to show them that there was something more than ordinary designed in
their increase, there being this uncommon in the circumstance of it. It
is rather probable that Moses having some time before appointed rulers
of hundreds, and rulers of fifties (Exod. xviii. 25), they numbered the
people by their respective rulers, which would bring the numbers to
even hundreds or fifties. 3. That Judah is the must numerous of them
all, more than double to Benjamin and Manasseh, and almost 12,000 more
than any other tribe, v. 27. It was Judah whom his brethren must praise
because from him Messiah the Prince was to descend; but, because that
was a thing at a distance, God did in many ways honour that tribe in
the meantime, particularly by the great increase of it, for his sake
who was to spring out of Judah (Heb. vii. 14) in the fulness of time.
Judah was to lead the van through the wilderness, and therefore was
furnished accordingly with greater strength than any other tribe. 4.
Ephraim and Manasseh, the sons of Joseph, are numbered as distinct
tribes, and both together made up almost as many as Judah; this was in
pursuance of Jacob's adoption of them, by which they were equalled with
their uncles Reuben and Simeon, Gen. xlviii. 5. It was also the effect
of the blessing of Joseph, who was to be a fruitful bough, Gen. xlix.
22. And Ephraim the younger is put first, and is more numerous than
Manasseh, for Jacob had crossed hands, and foreseen ten thousands of
Ephraim and thousands of Manasseh. The fulfilling of this confirms our
faith in the spirit of prophecy with which the patriarchs were endued.
5. When they came down into Egypt Dan had but one son (Gen. xlvi. 23),
and so his tribe was but one family, ch. xxvi. 42. Benjamin had then
ten sons (Gen. xlvi. 21), yet now the tribe of Dan is almost double in
number to that of Benjamin. Note, The increasing and diminishing of
families do not always go by probabilities. Some are multiplied
greatly, and again are diminished, while others that were poor have
families made them like a flock, Ps. cvii. 38, 39, 41; and see Job xii.
23. 6. It is said of each of the tribes that those were numbered who
were able to go forth to war, to remind them that they had wars before
them, though now they were in peace and met with no opposition. Let not
him that girdeth on the harness boast as though he had put it off.
44 These are those that were numbered, which Moses and Aaron numbered,
and the princes of Israel, being twelve men: each one was for the house
of his fathers. 45 So were all those that were numbered of the
children of Israel, by the house of their fathers, from twenty years
old and upward, all that were able to go forth to war in Israel; 46
Even all they that were numbered were six hundred thousand and three
thousand and five hundred and fifty.
We have here the sum total at the foot of the account; they were in all
600,000 fighting men, and 3550 over. Some think that when this was
their number some months before (Exod. xxxviii. 26) the Levites were
reckoned with them, but now that tribe was separated for the service of
God, yet so many more had by this time attained to the age of twenty
years as that still they were the same number, to show that whatever we
part with for the honour and service of God it shall certainly be made
up to us one way of other. Now we see what a vast body of men they
were. Let us consider, 1. How much went to maintain all these (besides
twice as many more, no question, of women and children, sick and aged,
and the mixed multitude) for forty years together in the wilderness;
and they were all at God's finding every day, having their food from
the dew of heaven, and not from the fatness of the earth. O what a
great and good housekeeper is our God, that has such numbers depending
on him and receiving from him every day! 2. What work sin makes with a
people; within forty years most of them would indeed have died of
course for the common sin of mankind; for, when sin entered into the
world, death came with it, and how great are the desolations which it
makes in the earth! But, for the particular sin of unbelief and
murmuring, all those that were now numbered, except two, laid their
bones under their iniquity, and perished in the wilderness. 3. What a
great multitude God's spiritual Israel will amount to at last; though
at one time, and in one place, they seem to be but a little flock, yet
when they come all together they shall be a great multitude,
innumerable, Rev. vii. 9. And, though the church's beginning be small,
its latter end shall greatly increase. A little one shall become a
thousand.
47 But the Levites after the tribe of their fathers were not numbered
among them. 48 For the Lord had spoken unto Moses, saying, 49 Only
thou shalt not number the tribe of Levi, neither take the sum of them
among the children of Israel: 50 But thou shalt appoint the Levites
over the tabernacle of testimony, and over all the vessels thereof, and
over all things that belong to it: they shall bear the tabernacle, and
all the vessels thereof; and they shall minister unto it, and shall
encamp round about the tabernacle. 51 And when the tabernacle setteth
forward, the Levites shall take it down: and when the tabernacle is to
be pitched, the Levites shall set it up: and the stranger that cometh
nigh shall be put to death. 52 And the children of Israel shall pitch
their tents, every man by his own camp, and every man by his own
standard, throughout their hosts. 53 But the Levites shall pitch
round about the tabernacle of testimony, that there be no wrath upon
the congregation of the children of Israel: and the Levites shall keep
the charge of the tabernacle of testimony. 54 And the children of
Israel did according to all that the Lord commanded Moses, so did they.
Care is here taken to distinguish from the rest of the tribes the tribe
of Levi, which, in the matter of the golden calf, had distinguished
itself, Exod. xxxii. 26. Note, Singular services shall be recompensed
with singular honours. Now,
I. It was the honour of the Levites that they were made guardians of
the spiritualities; to them was committed the care of the tabernacle
and the treasures thereof, both in their camps and in their marches. 1.
When they moved the Levites were to take down the tabernacle, to carry
it and all that belonged to it, and then to set it up again in the
place appointed, v. 50, 51. It was for the honour of the holy things
that none should be permitted to see them, or touch them, but those
only who were called of God to the service. Thus we all are unfit and
unworthy to have fellowship with God until we are first called by his
grace into the fellowship of his Son Jesus Christ our Lord, and so,
being the spiritual seed of that great high priest, are made priests to
our God; and it is promised that God would take Levites to himself,
even from the Gentiles, Isa. lxvi. 21. 2. When they rested the Levites
were to encamp round about the tabernacle (v. 50, 53), that they might
be near their work, and resident upon their charge, always ready to
attend, and that they might be a guard upon the tabernacle, to preserve
it from being either plundered or profaned. They must pitch round about
the tabernacle, that there be no wrath upon the congregation, as there
would be if the tabernacle and the charge of it were neglected, or
those crowded upon it that were not allowed to come near. Note, Great
care must be taken to prevent sin, because the preventing of sin is the
preventing of wrath.
II. It was their further honour that as Israel, being a holy people,
was not reckoned among the nations, so they, being a holy tribe, were
not reckoned among other Israelites, but numbered afterwards by
themselves, v. 49. The service which the Levites were to do about the
sanctuary is called (as we render it in the margin) a warfare, ch. iv.
23. And, being engaged in that warfare, they were discharged from
military services, and therefore not numbered with those that were to
go out to war. Note, Those that minister about holy things should
neither entangle themselves, nor be entangled, in secular affairs. The
ministry is itself work enough for a whole man, and all little enough
to be employed in it. It is an admonition to ministers to distinguish
themselves by their exemplary conversation from common Israelites, not
affecting to seem greater, but aiming to be really better, every way
better than others.
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N U M B E R S
CHAP. II.
The thousands of Israel, having been mustered in the former chapter, in
this are marshalled, and a regular disposition is made of their camp,
by a divine appointment. Here is, I. A general order concerning it,
ver. 1, 2. II. Particular directions for the posting of each of the
tribes, in four distinct squadrons, three tribes in each squadron. 1.
In the van-guard on the east were posted Judah, Issachar, and Zebulun,
ver. 3-9. 2. In the right wing, southward, Reuben, Simeon, and Gad,
ver. 10-16. 3. In the rear, westward, Ephraim, Manasseh, and Benjamin,
ver. 18-24. 4. In the left wing, northward, Dan, Asher, and Naphtali,
ver. 25-31. 5. The tabernacle in the centre, ver. 17. III. The
conclusion of this appointment, ver. 32, &c.
The Stations of the Several Tribes. (b. c. 1490.)
1 And the Lord spake unto Moses and unto Aaron, saying, 2 Every man
of the children of Israel shall pitch by his own standard, with the
ensign of their father's house: far off about the tabernacle of the
congregation shall they pitch.
Here is the general appointment given both for their orderly encampment
where they rested and their orderly march when they moved. Some order,
it is possible, they had observed hitherto; they came out of Egypt in
rank and file (Exod. xiii. 18), but now they were put into a better
model. 1. They all dwelt in tents, and when they marched carried all
their tents along with them, for they found no city to dwell in, Ps.
cvii. 4. This represents to us our state in this world. It is a movable
state (we are here to-day and gone to-morrow); and it is a military
state: is not our life a warfare? We do but pitch our tents in this
world, and have in it no continuing city. Let us, therefore, while we
are pitching in this world, be pressing through it. 2. Those of a tribe
were to pitch together, every man by his own standard. Note, It is the
will of God that mutual love and affection, converse and communion,
should be kept up among relations. Those that are of kin to each other
should, as much as they can, be acquainted with each other; and the
bonds of nature should be improved for the strengthening of the bonds
of Christian communion. 3. Every one must know his place and keep in
it; they were not allowed to fix where they pleased, nor to remove when
they pleased, but God quarters them, with a charge to abide in their
quarters. Note, It is God that appoints us the bounds of our
habitation, and to him we must refer ourselves. He shall choose our
inheritance for us (Ps. xlvii. 4), and in his choice we must acquiesce,
and not love to flit, nor be as the bird that wanders from her nest. 4.
Every tribe had its standard, flag, or ensign, and it should seem every
family had some particular ensign of their father's house, which was
carried as with us the colours of each troop or company in a regiment
are. These were of use for the distinction of tribes and families, and
the gathering and keeping of them together, in allusion to which the
preaching of the gospel is said to lift up an ensign, to which the
Gentiles shall seek, and by which they shall pitch, Isa. xi. 10, 12.
Note, God is the God of order, and not of confusion. These standards
made this mighty army seem more beautiful to its friends and more
formidable to its enemies. The church of Christ is said to be as
terrible as an army with banners, Cant. vi. 10. It is uncertain how
these standards were distinguished: some conjecture that the standard
of each tribe was of the same colour with the precious stone in which
the name of that tribe was written in the high priest's ephod, and that
this was all the difference. Many of the modern Jews think there was
some coat of arms painted in each standard, which had reference to the
blessing of that tribe by Jacob. Judah bore a lion, Dan a serpent,
Naphtali a hind, Benjamin a wolf, &c. Some of them say the four
principal standards were, Judah a lion, Reuben a man, Joseph an ox, and
Dan an eagle, making the appearances in Ezekiel's vision to allude it.
Others say the name of each tribe was written in its standard. Whatever
it was, no doubt it gave a certain direction. 5. They were to pitch
about the tabernacle, which was to be in the midst of them, as the tent
of pavilion of a general in the centre of an army. They must encamp
round the tabernacle, (1.) That it might be equally a comfort and joy
to them all, as it was a token of God's gracious presence with them.
Ps. xlvi. 5, God is in the midst of her, she shall not be moved. Their
camp had reason to be hearty, when thus they had God in the heart of
them. To have bread from heaven every day round about their camp, and
fire from heaven, with other tokens of God's favour, in the midst of
their camp, was abundantly sufficient to answer that question, Is the
Lord among us, or is he not? Happy art thou, O Israel! It is probable
that the doors of all their tents were made to look towards the
tabernacle from all sides, for every Israelite should have his eyes
always towards the Lord; therefore they worshipped at the tent-door.
The tabernacle was in the midst of the camp, that it might be near to
them; for it is a very desirable thing to have the solemn
administrations of holy ordinances near us and within our reach. The
kingdom of God is among you. (2.) That they might be a guard and
defence upon the tabernacle and the Levites on every side. No invader
could come near God's tabernacle without first penetrating the thickest
of their squadrons. Note, If God undertake the protection of our
comforts, we ought in our places to undertake the protection of his
institutions, and stand up in defence of his honour, and interest, and
ministers. 6. Yet they were to pitch afar off, in reverence to the
sanctuary, that it might not seem crowded and thrust up among them, and
that the common business of the camp might be no annoyance to it. They
were also taught to keep their distance, lest too much familiarity
should breed contempt. It is supposed (from Joshua iii. 4) that the
distance between the nearest part of the camp and the tabernacle (or
perhaps between them and the camp of the Levites, who pitched near the
tabernacle) was 2000 cubits, that is, 1000 yards, little more than half
a measured mile with us; but the outer parts of the camp must needs be
much further off. Some compute that the extent of their camp could be
no less than twelve miles square; for it was like a movable city, with
streets and lanes, in which perhaps the manna fell, as well as on the
outside of the camp, that they might have it at their doors. In the
Christian church we read of a throne (as in the tabernacle there was a
mercy-seat) which is called a glorious high throne from the beginning
(Jer. xvii. 12), and that throne surrounded by spiritual Israelites,
twenty-four elders, double to the number of the tribes, clothed in
white raiment (Rev. iv. 4), and the banner over them is Love; but we
are not ordered, as they were, to pitch afar off; no, we are invited to
draw near, and come boldly. The saints of the Most High are said to be
round about him, Ps. lxxvi. 11. God by his grace keep us close to him!
3 And on the east side toward the rising of the sun shall they of the
standard of the camp of Judah pitch throughout their armies: and
Nahshon the son of Amminadab shall be captain of the children of Judah.
4 And his host, and those that were numbered of them, were threescore
and fourteen thousand and six hundred. 5 And those that do pitch next
unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar
shall be captain of the children of Issachar. 6 And his host, and
those that were numbered thereof, were fifty and four thousand and four
hundred. 7 Then the tribe of Zebulun: and Eliab the son of Helon
shall be captain of the children of Zebulun. 8 And his host, and
those that were numbered thereof, were fifty and seven thousand and
four hundred. 9 All that were numbered in the camp of Judah were an
hundred thousand and fourscore thousand and six thousand and four
hundred, throughout their armies. These shall first set forth. 10 On
the south side shall be the standard of the camp of Reuben according to
their armies: and the captain of the children of Reuben shall be Elizur
the son of Shedeur. 11 And his host, and those that were numbered
thereof, were forty and six thousand and five hundred. 12 And those
which pitch by him shall be the tribe of Simeon: and the captain of the
children of Simeon shall be Shelumiel the son of Zurishaddai. 13 And
his host, and those that were numbered of them, were fifty and nine
thousand and three hundred. 14 Then the tribe of Gad: and the captain
of the sons of Gad shall be Eliasaph the son of Reuel. 15 And his
host, and those that were numbered of them, were forty and five
thousand and six hundred and fifty. 16 All that were numbered in the
camp of Reuben were an hundred thousand and fifty and one thousand and
four hundred and fifty, throughout their armies. And they shall set
forth in the second rank. 17 Then the tabernacle of the congregation
shall set forward with the camp of the Levites in the midst of the
camp: as they encamp, so shall they set forward, every man in his place
by their standards. 18 On the west side shall be the standard of the
camp of Ephraim according to their armies: and the captain of the sons
of Ephraim shall be Elishama the son of Ammihud. 19 And his host, and
those that were numbered of them, were forty thousand and five hundred.
20 And by him shall be the tribe of Manasseh: and the captain of the
children of Manasseh shall be Gamaliel the son of Pedahzur. 21 And
his host, and those that were numbered of them, were thirty and two
thousand and two hundred. 22 Then the tribe of Benjamin: and the
captain of the sons of Benjamin shall be Abidan the son of Gideoni.
23 And his host, and those that were numbered of them, were thirty and
five thousand and four hundred. 24 All that were numbered of the camp
of Ephraim were an hundred thousand and eight thousand and an hundred,
throughout their armies. And they shall go forward in the third rank.
25 The standard of the camp of Dan shall be on the north side by their
armies: and the captain of the children of Dan shall be Ahiezer the son
of Ammishaddai. 26 And his host, and those that were numbered of
them, were threescore and two thousand and seven hundred. 27 And
those that encamp by him shall be the tribe of Asher: and the captain
of the children of Asher shall be Pagiel the son of Ocran. 28 And his
host, and those that were numbered of them, were forty and one thousand
and five hundred. 29 Then the tribe of Naphtali: and the captain of
the children of Naphtali shall be Ahira the son of Enan. 30 And his
host, and those that were numbered of them, were fifty and three
thousand and four hundred. 31 All they that were numbered in the camp
of Dan were an hundred thousand and fifty and seven thousand and six
hundred. They shall go hindmost with their standards. 32 These are
those which were numbered of the children of Israel by the house of
their fathers: all those that were numbered of the camps throughout
their hosts were six hundred thousand and three thousand and five
hundred and fifty. 33 But the Levites were not numbered among the
children of Israel; as the Lord commanded Moses. 34 And the children
of Israel did according to all that the Lord commanded Moses: so they
pitched by their standards, and so they set forward, every one after
their families, according to the house of their fathers.
We have here the particular distribution of the twelve tribes into four
squadrons, three tribes in a squadron, one of which was to lead the
other two. Observe, 1. God himself appointed them their place, to
prevent strife and envy among them. Had they been left to determine
precedency among themselves, they would have been in danger of
quarrelling with one another (as the disciples who strove which should
be greatest); each would have had a pretence to be first, or at least
not to be last. Had it been left to Moses to determine, they would have
quarrelled with him, and charged him with partiality; therefore God
does it, who is himself the fountain and judge of honour, and in his
appointment all must acquiesce. If God in his providence advance others
above us, and abase us, we ought to be as well satisfied in his doing
it in that way as if he did it, as this was done here, by a voice out
of the tabernacle; and this consideration, that it appears to be the
will of God it should be so, should effectually silence all envies and
discontents. And as far as our place comes to be our choice our Saviour
has given us a rule in Luke xiv. 8, Sit not down in the highest room;
and another in Matt. xx. 27, He that will be chief, let him be your
servant. Those that are most humble and most serviceable are really
most honourable. 2. Every tribe had a captain, a prince, or
commander-in-chief, whom God himself nominated, the same that had been
appointed to number them, ch. i. 5. Our being all the children of one
Adam is so far from justifying the levellers, and taking away the
distinction of place and honour, that even among the children of the
same Abraham, the same Jacob, the same Judah, God himself appointed
that one should be captain of all the rest. There are powers ordained
of God, and those to whom honour and fear are due and must be paid.
Some observe the significancy of the names of these princes, at least,
in general, how much God was in the thoughts of those that gave them
their names, for most of them have El, God, at one end or other of
their names. Nethaneel, the gift of God; Eliab, my God a Father;
Elizur, my God a rock; Shelumiel, God my peace; Eliasaph, God has
added; Elishama, my God has heard: Gamaliel, God my reward; Pagiel, God
has met me. By this it appears that the Israelites in Egypt did not
quite forget the name of their God, but, when they wanted other
memorials, preserved the remembrance of it in the names of their
children, and therewith comforted themselves in their affliction. 3.
Those tribes were placed together under the same standard that were
nearest of kin to each other; Judah, Issachar, and Zebulun, were the
three younger sons of Leah, and they were put together; and Issachar
and Zebulun would not grudge to be under Judah, since they were his
younger brethren. Reuben and Simeon would not have been content in
their place. Therefore Reuben, Jacob's eldest son, is made chief of the
next squadron; Simeon, no doubt, is willing to be under him, and Gad,
the son of Zilpah, Leah's handmaid, is fitly added to them in Levi's
room: Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel.
Dan, the eldest son of Bilhah, is made a leading tribe, though the son
of a concubine, that more abundant honour might be bestowed on that
which lacked; and it was said, Dan should judge his people, and to him
were added two younger sons of the handmaids. Thus unexceptionable was
the order in which they were placed. 4. The tribe of Judah was in the
first post of honour, encamped towards the rising sun, and in their
marches led the van, not only because it was the most numerous tribe,
but chiefly because from that tribe Christ was to come, who is the Lion
of the tribe of Judah, and was to descend from the loins of him who was
now nominated chief captain of that tribe. Nahshon is reckoned among
the ancestors of Christ, Matt. i. 4. So that, when he went before them,
Christ himself went before them in effect, as their leader. Judah was
the first of the twelve sons of Jacob that was blessed. Reuben, Simeon,
and Levi, were censured by their dying father; he therefore being first
in blessing, though not in birth, is put first, to teach children how
to value the smiles of their godly parents and dread their frowns. 5.
The tribes of Levi pitched closely about the tabernacle, within the
rest of their tribes, v. 17. They must defend the sanctuary, and then
the rest of the tribes must defend them. Thus, in the vision which John
saw of the glory of heaven, between the elders and the throne were four
living creatures full of eyes, Rev. iv. 6, 8. Civil powers should
protect the religious interests of a nation, and be a defence upon that
glory. 6. The camp of Dan (and so that tribe is called long after their
settlement in Canaan (Judg. xiii. 25), because celebrated for their
military prowess), though posted in the left wing when they encamped,
was ordered in their march to bring up the rear, v. 31. They were the
most numerous, next to Judah, and therefore were ordered into a post
which, next to the front, required the most strength, for as the
strength is so shall the day be. Lastly, The children of Israel
observed the orders given them, and did as the Lord commanded Moses, v.
34. They put themselves in the posts assigned them, without murmuring
or disputing, and, as it was their safety, so it was their beauty;
Balaam was charmed with the sight of it: How goodly are thy tents, O
Jacob! ch. xxiv. 5. Thus the gospel church, called the camp of saints,
ought to be compact according to the scripture model, every one knowing
and keeping his place, and then all that wish well to the church
rejoice, beholding their order, Col. ii. 5.
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N U M B E R S
CHAP. III.
This chapter and the next are concerning the tribe of Levi, which was
to be mustered and marshalled by itself, and not in common with the
other tribes, intimating the particular honour put upon them and the
particular duty and service required from them. The Levites are in this
chapter considered, I. As attendants on, and assistants to, the priests
in the temple-service. And so we have an account, 1. Of the priests
themselves (ver. 1-4) and their work, ver. 10. 2. Of the gift of the
Levites to them (ver. 5-9), in order to which they are mustered (ver.
14-16), and the sum of them taken, ver. 39. Each particular family of
them is mustered, has its place assigned and its charge, the
Gershonites (ver. 17-26), the Kohathites (ver. 27-32), the Merarites,
ver. 33-39. II. As equivalents for the first-born, ver. 11-13. 1. The
first-born are numbered, and the Levites taken instead of them, as far
as the number of the Levites went, ver. 40-45. 2. What first-born there
were more than the Levites were redeemed, ver. 46, &c.
The Separation of the Levites. (b. c. 1490.)
1 These also are the generations of Aaron and Moses in the day that the
Lord spake with Moses in Mount Sinai. 2 And these are the names of
the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and
Ithamar. 3 These are the names of the sons of Aaron, the priests
which were anointed, whom he consecrated to minister in the priest's
office. 4 And Nadab and Abihu died before the Lord, when they offered
strange fire before the Lord, in the wilderness of Sinai, and they had
no children: and Eleazar and Ithamar ministered in the priest's office
in the sight of Aaron their father. 5 And the Lord spake unto Moses,
saying, 6 Bring the tribe of Levi near, and present them before Aaron
the priest, that they may minister unto him. 7 And they shall keep
his charge, and the charge of the whole congregation before the
tabernacle of the congregation, to do the service of the tabernacle.
8 And they shall keep all the instruments of the tabernacle of the
congregation, and the charge of the children of Israel, to do the
service of the tabernacle. 9 And thou shalt give the Levites unto
Aaron and to his sons: they are wholly given unto him out of the
children of Israel. 10 And thou shalt appoint Aaron and his sons, and
they shall wait on their priest's office: and the stranger that cometh
nigh shall be put to death. 11 And the Lord spake unto Moses, saying,
12 And I, behold, I have taken the Levites from among the children of
Israel instead of all the firstborn that openeth the matrix among the
children of Israel: therefore the Levites shall be mine; 13 Because
all the firstborn are mine; for on the day that I smote all the
firstborn in the land of Egypt I hallowed unto me all the firstborn in
Israel, both man and beast: mine shall they be: I am the Lord.
Here, I. The family of Aaron is confirmed in the priests' office, v.
10. They had been called to it before, and consecrated; here they are
appointed to wait on their priests' office: the apostle uses this
phrase (Rom. xii. 7), Let us wait on our ministry. The office of the
ministry requires a constant attendance and great diligence; so
frequent are the returns of its work, and yet so transient its
favourable opportunities, that it must be waited on. Here is repeated
what was said before (ch. i. 51): The stranger that cometh nigh shall
be put to death, which forbids the invading of the priest's office by
any other person whatsoever; none must come nigh to minister but Aaron
and his sons only, all others are strangers. It also lays a charge on
the priests, as door-keepers in God's house, to take care that none
should come near who were forbidden by the law; they must keep off all
intruders, whose approach would be to the profanation of the holy
things, telling them that if they came near it was at their peril, they
would die by the hand of God, as Uzza did. The Jews say that afterwards
there was hung over the door of the temple a golden sword (perhaps
alluding to that flaming sword at the entrance of the garden of Eden),
on which was engraven, The stranger that cometh nigh shall be put to
death.
II. A particular account is given of this family of Aaron; what we have
met with before concerning them is here repeated. 1. The consecration
of the sons of Aaron, v. 3. They were all anointed to minister before
the Lord, though it appeared afterwards, and God knew it, that two of
them were wise and two were foolish. 2. The fall of the two elder (v.
4): they offered strange fire, and died for so doing, before the Lord.
This is mentioned here in the preamble to the law concerning the
priesthood, for a warning to all succeeding priests; let them know, by
this example, that God is a jealous God, and will not be mocked; the
holy anointing oil was an honour to the obedient, but not a shelter to
the disobedient. It is here said, They had no children, Providence so
ordering it, for their greater punishment, that none of their
descendants should remain to be priests, and so bear up their name who
had profaned God's name. 3. The continuance of the two younger: Eleazar
and Ithamar ministered in the sight of Aaron. It intimates, (1.) The
care they took about their ministration not to make any blunders; they
kept under their father's eye, and took instruction from him in all
they did, because, probably, Nadab and Abihu got out of their father's
sight when they offered strange fire. Note, It is good for young people
to act under the direction and inspection of those that are aged and
experienced. (2.) The comfort Aaron took in it; it pleased him to see
his younger sons behave themselves prudently and gravely, when his two
elder had miscarried. Note, It is a great satisfaction to parents to
see their children walk in the truth, 3 John 4.
III. A grant is made of the Levites to be assistants to the priests in
their work: Give the Levites to Aaron, v. 9. Aaron was to have a
greater propriety in, and power over, the tribe of Levi than any other
of the prices had in and over their respective tribes. There was a
great deal of work belonging to the priests' office, and there were now
only three pairs of hands to do it all, Aaron's and his two sons'; for
it does not appear that they had either of them any children at this
time, at least not any that were of age to minister, therefore God
appoints the Levites to attend upon them. Note, Those whom God finds
work for his will find help for. Here is, 1. The service for which the
Levites were designed: they were to minister to the priests in their
ministration to the Lord (v. 6), and to keep Aaron's charge (v. 7), as
the deacons to the bishops in the evangelical constitution, serving at
tables, while the bishops waited on their ministry. The Levites killed
the sacrifices, and then the priests needed only to sprinkle the blood
and burn the fat: the Levites prepared the incense, the priests burnt
it. They were to keep, not only Aaron's charge, but the charge of the
whole congregation. Note, It is a great trust that is reposed in
ministers, not only for the glory of Christ, but for the good of his
church; so that they must not only keep the charge of the great high
priest, but must also be faithful to the souls of men, in trust for
whom a dispensation is committed to them. 2. The consideration upon
which the Levites were demanded; they were taken instead of the
first-born. The preservation of the first-born of Israel, when all the
first-born of the Egyptians (with whom they were many of them mingled)
were destroyed, was looked upon by him who never makes any unreasonable
demands as cause sufficient of the appropriating of all the first-born
thenceforward to himself (v. 13): All the first-born are mine. That was
sufficient to make them his, though he had given no reason for it, for
he is the sole fountain and Lord of all beings and powers; but because
all obedience must flow from love, and acts of duty must be acts of
gratitude, before they were challenged into peculiar services they were
crowned with peculiar favours. Note, When he that made us saves us we
are thereby laid under further obligations to serve him and live to
him. God's right to us by redemption corroborates the right he has to
us by creation. Now because the first-born of a family are generally
the favourites, and some would think it a disparagement to have their
eldest sons servants to the priests, and attending before the door of
the tabernacle, God took the tribe of Levi entire for his own, in lieu
of the first-born, v. 12. Note, God's institutions put no hardships
upon men in any of their just interests or reasonable affections. It
was presumed that the Israelites would rather part with the Levites
than with the first-born, and therefore God graciously ordered the
exchange; yet for us he spared not his own Son.
14 And the Lord spake unto Moses in the wilderness of Sinai, saying,
15 Number the children of Levi after the house of their fathers, by
their families: every male from a month old and upward shalt thou
number them. 16 And Moses numbered them according to the word of the
Lord, as he was commanded. 17 And these were the sons of Levi by
their names; Gershon, and Kohath, and Merari. 18 And these are the
names of the sons of Gershon by their families; Libni, and Shimei. 19
And the sons of Kohath by their families; Amram, and Izehar, Hebron,
and Uzziel. 20 And the sons of Merari by their families; Mahli, and
Mushi. These are the families of the Levites according to the house of
their fathers. 21 Of Gershon was the family of the Libnites, and the
family of the Shimites: these are the families of the Gershonites. 22
Those that were numbered of them, according to the number of all the
males, from a month old and upward, even those that were numbered of
them were seven thousand and five hundred. 23 The families of the
Gershonites shall pitch behind the tabernacle westward. 24 And the
chief of the house of the father of the Gershonites shall be Eliasaph
the son of Lael. 25 And the charge of the sons of Gershon in the
tabernacle of the congregation shall be the tabernacle, and the tent,
the covering thereof, and the hanging for the door of the tabernacle of
the congregation, 26 And the hangings of the court, and the curtain
for the door of the court, which is by the tabernacle, and by the altar
round about, and the cords of it for all the service thereof. 27 And
of Kohath was the family of the Amramites, and the family of the
Izeharites, and the family of the Hebronites, and the family of the
Uzzielites: these are the families of the Kohathites. 28 In the
number of all the males, from a month old and upward, were eight
thousand and six hundred, keeping the charge of the sanctuary. 29 The
families of the sons of Kohath shall pitch on the side of the
tabernacle southward. 30 And the chief of the house of the father of
the families of the Kohathites shall be Elizaphan the son of Uzziel.
31 And their charge shall be the ark, and the table, and the
candlestick, and the altars, and the vessels of the sanctuary wherewith
they minister, and the hanging, and all the service thereof. 32 And
Eleazar the son of Aaron the priest shall be chief over the chief of
the Levites, and have the oversight of them that keep the charge of the
sanctuary. 33 Of Merari was the family of the Mahlites, and the
family of the Mushites: these are the families of Merari. 34 And
those that were numbered of them, according to the number of all the
males, from a month old and upward, were six thousand and two hundred.
35 And the chief of the house of the father of the families of Merari
was Zuriel the son of Abihail: these shall pitch on the side of the
tabernacle northward. 36 And under the custody and charge of the sons
of Merari shall be the boards of the tabernacle, and the bars thereof,
and the pillars thereof, and the sockets thereof, and all the vessels
thereof, and all that serveth thereto, 37 And the pillars of the
court round about, and their sockets, and their pins, and their cords.
38 But those that encamp before the tabernacle toward the east, even
before the tabernacle of the congregation eastward, shall be Moses, and
Aaron and his sons, keeping the charge of the sanctuary for the charge
of the children of Israel; and the stranger that cometh nigh shall be
put to death. 39 All that were numbered of the Levites, which Moses
and Aaron numbered at the commandment of the Lord, throughout their
families, all the males from a month old and upward, were twenty and
two thousand.
The Levites being granted to Aaron to minister to him, they are here
delivered to him by tale, that he might know what he had, and employ
them accordingly. Observe,
I. By what rule they were numbered: Every male from a month old and
upward, v. 15. The rest of the tribes were numbered only from twenty
years old and upwards, and of them those only that were able to go
forth to war; but into the number of the Levites they must take in both
infants, and infirm; being exempted from the war, it was not insisted
upon that they should be of age and strength for the wars. Though it
appears afterwards that little more than a third part of the Levites
were fit to be employed in the service of the tabernacle (about 8000
out of 22,000, ch. iv. 47, 48), yet God would have them all numbered as
retainers to his family; that none may think themselves disowned and
rejected of God because they are not in a capacity of doing him that
service which they see others do him. The Levites of a month old could
not honour God and serve the tabernacle, as those that had grown up;
yet out of the mouths of babes and sucklings the Levites' praise was
perfected. Let not little children be hindered from being enrolled
among the disciples of Christ, for such was the tribe of Levi, of such
is the kingdom of heaven, that kingdom of priests. The redemption of
the first-born was reckoned from a month old (ch. xviii. 15, 16),
therefore from that age the Levites were numbered. They were numbered
after the house of their fathers, not their mothers, for, if the
daughter of a Levite married one of another tribe, her son was not a
Levite; but we read of a spiritual priest to out God who inherited the
unfeigned faith which dwelt in his mother and grandmother, 2 Tim. i. 5.
II. How they were distributed into three classes, according to the
number of the sons of Levi, Gershon, Kohath, and Merari, and these
subdivided into several families, v. 17-20.
1. Concerning each of these three classes we have an account, (1.) Of
their number. The Gershonites were 7500. The Kohathites were 8600. The
Merarites were 6200. The rest of the tribes had not their subordinate
families numbered by themselves as those of Levi; this honour God put
upon his own tribe. (2.) Of their post about the tabernacle on which
they were to attend. The Gershonites pitched behind the tabernacle,
westward, v. 23. The Kohathites on the right hand, southward, v. 29.
The Merarites on the left hand, northward, v. 35. And, to complete the
square, Moses and Aaron, with the priests, encamped in the front,
eastward, v. 38. Thus was the tabernacle surrounded with its guards;
and thus does the angel of the Lord encamp round about those that fear
him, those living temples, Ps. xxxiv. 7. Every one knew his place, and
must therein abide with God. (3.) Of their chief or head. As each class
had its own place, so each had its own prince. The commander of the
Gershonites was Eliasaph (v. 24); of the Kohathites Elizaphan (v. 30),
of whom we read (Lev. x. 4) that he was one of the bearers at the
funeral of Nadab and Abihu; of the Merarites Zuriel, v. 35. (4.) Of
their charge, when the camp moved. Each class knew their own business;
it was requisite they should, for that which is everybody's work often
proves nobody's work. The Gershonites were charged with the custody and
carriage of all the curtains and hangings and coverings of the
tabernacle and court (v. 25, 26), the Kohathites of all the furniture
of the tabernacle--the ark, altar, table, &c. (v. 31, 32), the
Merarites of the heavy carriage, boards, bars, pillars, &c., v. 36, 37.
2. Here we may observe, (1.) That the Kohathites, though they were the
second house, yet were preferred before the elder family of the
Gershonites. Besides that Aaron and the priests were of that family,
they were more numerous, and their post and charge more honourable,
which probably was ordered to put an honour upon Moses, who was of that
family. Yet, (2.) The posterity of Moses were not at all dignified or
privileged, but stood upon the level with other Levites, that it might
appear he did not seek the advancement of his own family, nor to entail
any honours upon it either in church or state; he that had honour
enough himself coveted not to have his name shine by that borrowed
light, but rather to have the Levites borrow honour from his name. Let
none think contemptibly of the Levites, though inferior to the priests,
for Moses himself though it preferment enough for his sons to be
Levites. Probably it was because the family of Moses were Levites only
that in the title of this chapter, which is concerning that tribe (v.
1), Aaron is put before Moses.
III. The sum total of the numbers of this tribe. They are computed in
all 22,000, v. 39. The sum of the particular families amounts to 300
more; if this had been added to the sum total, the Levites, instead of
being 273 fewer than the first-born, as they were (v. 43), would have
been twenty-seven more, and so the balance would have fallen the other
way; but it is supposed that the 300 which were struck off from the
account when the exchange was to be made were the first-born of the
Levites themselves, born since their coming out of Egypt, which could
not be put into the exchange, because they were already sanctified to
God. But that which is especially observable here is that the tribe of
Levi was by much the least of all the tribes. Note, God's part in the
world is too often the smallest part. His chosen are comparatively a
little flock.
40 And the Lord said unto Moses, Number all the firstborn of the males
of the children of Israel from a month old and upward, and take the
number of their names. 41 And thou shalt take the Levites for me (I
am the Lord) instead of all the firstborn among the children of Israel;
and the cattle of the Levites instead of all the firstlings among the
cattle of the children of Israel. 42 And Moses numbered, as the Lord
commanded him, all the firstborn among the children of Israel. 43 And
all the firstborn males by the number of names, from a month old and
upward, of those that were numbered of them, were twenty and two
thousand two hundred and threescore and thirteen. 44 And the Lord
spake unto Moses, saying, 45 Take the Levites instead of all the
firstborn among the children of Israel, and the cattle of the Levites
instead of their cattle; and the Levites shall be mine: I am the Lord.
46 And for those that are to be redeemed of the two hundred and
threescore and thirteen of the firstborn of the children of Israel,
which are more than the Levites; 47 Thou shalt even take five shekels
apiece by the poll, after the shekel of the sanctuary shalt thou take
them: (the shekel is twenty gerahs:) 48 And thou shalt give the
money, wherewith the odd number of them is to be redeemed, unto Aaron
and to his sons. 49 And Moses took the redemption money of them that
were over and above them that were redeemed by the Levites: 50 Of the
firstborn of the children of Israel took he the money; a thousand three
hundred and threescore and five shekels, after the shekel of the
sanctuary: 51 And Moses gave the money of them that were redeemed
unto Aaron and to his sons, according to the word of the Lord, as the
Lord commanded Moses.
Here is the exchange made of the Levites for the first-born. 1. The
first-born were numbered from a month old, v. 42, 43. Those certainly
were not reckoned who, though first-born, had become heads of families
themselves, but those only that were under age; and the learned bishop
Patrick is decidedly of opinion that none were numbered but those only
that were born since their coming out of Egypt, when the first-born
were sanctified, Exod. xiii. 2. If there were 22,000 first-born males,
we may suppose as many females, and all these brought forth in the
first year after they came out of Egypt, we must hence infer that in
the last year of their servitude, even when it was in the greatest
extremity, there were abundance of marriages made among the Israelites;
they were not discouraged by the present distress, but married in
faith, expecting that God would shortly visit them with mercy, and that
their children, though born in bondage, should live in liberty and
honour. And it was a token of good to them, an evidence that they were
blessed of the Lord, that they were not only kept alive, but greatly
increased, in a barren wilderness. 2. The number of the first-born, and
that of the Levites, by a special providence, came pretty near to each
other; thus, when he divided the nations, he set the bounds of the
people according to the number of the children of Israel, Deut. xxxii.
8. Known unto God are all his works beforehand, and there is an exact
proportion between them, and so it will appear when they come to be
compared. The Levites' cattle are said to be taken instead of the
firstlings of the cattle of the children of Israel, that is, the
Levites, with all their possessions, were devoted to God instead of the
first-born and all theirs; for, when we give ourselves to God, all we
have passes as appurtenances with the premises. 3. The small number of
first-born which exceeded the number of the Levites (273 in all) were
to be redeemed, at five shekels apiece, and the redemption-money given
to Aaron; for it would not do well to have them added to the Levites.
It is probable that in the exchange they began with the eldest of the
first-born, and so downward, so that those were to be redeemed with
money who were the 273 youngest of the first-born; more likely so than
either that it was determined by lot or that the money was paid out of
the public stock. The church is called the church of the first-born,
which is redeemed, not as these were, with silver and gold, but, being
devoted by sin to the justice of God, is ransomed with the precious
blood of the Son of God.
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N U M B E R S
CHAP. IV.
In the former chapter an account was taken of the whole tribe of Levi,
in this we have an account of those of that tribe who were in the prime
of their time for service, betwixt thirty and fifty years old. I. The
serviceable men of the Kohathites are ordered to be numbered, and their
charges are given them, ver. 2-20. II. Of the Gershonites, ver. 24-28.
III. Of the Merarites, ver. 29-33. IV. The numbers of each, and the sum
total at last, are recorded, ver. 34, &c.
The Office of the Levites. (b. c. 1490.)
1 And the Lord spake unto Moses and unto Aaron, saying, 2 Take the
sum of the sons of Kohath from among the sons of Levi, after their
families, by the house of their fathers, 3 From thirty years old and
upward even until fifty years old, all that enter into the host, to do
the work in the tabernacle of the congregation. 4 This shall be the
service of the sons of Kohath in the tabernacle of the congregation,
about the most holy things: 5 And when the camp setteth forward,
Aaron shall come, and his sons, and they shall take down the covering
vail, and cover the ark of testimony with it: 6 And shall put thereon
the covering of badgers' skins, and shall spread over it a cloth wholly
of blue, and shall put in the staves thereof. 7 And upon the table of
showbread they shall spread a cloth of blue, and put thereon the
dishes, and the spoons, and the bowls, and covers to cover withal: and
the continual bread shall be thereon: 8 And they shall spread upon
them a cloth of scarlet, and cover the same with a covering of badgers'
skins, and shall put in the staves thereof. 9 And they shall take a
cloth of blue, and cover the candlestick of the light, and his lamps,
and his tongs, and his snuffdishes, and all the oil vessels thereof,
wherewith they minister unto it: 10 And they shall put it and all the
vessels thereof within a covering of badgers' skins, and shall put it
upon a bar. 11 And upon the golden altar they shall spread a cloth of
blue, and cover it with a covering of badgers' skins, and shall put to
the staves thereof: 12 And they shall take all the instruments of
ministry, wherewith they minister in the sanctuary, and put them in a
cloth of blue, and cover them with a covering of badgers' skins, and
shall put them on a bar: 13 And they shall take away the ashes from
the altar, and spread a purple cloth thereon: 14 And they shall put
upon it all the vessels thereof, wherewith they minister about it, even
the censers, the fleshhooks, and the shovels, and the basons, all the
vessels of the altar; and they shall spread upon it a covering of
badgers' skins, and put to the staves of it. 15 And when Aaron and
his sons have made an end of covering the sanctuary, and all the
vessels of the sanctuary, as the camp is to set forward; after that,
the sons of Kohath shall come to bear it: but they shall not touch any
holy thing, lest they die. These things are the burden of the sons of
Kohath in the tabernacle of the congregation. 16 And to the office of
Eleazar the son of Aaron the priest pertaineth the oil for the light,
and the sweet incense, and the daily meat offering, and the anointing
oil, and the oversight of all the tabernacle, and of all that therein
is, in the sanctuary, and in the vessels thereof. 17 And the Lord
spake unto Moses and unto Aaron, saying, 18 Cut ye not off the tribe
of the families of the Kohathites from among the Levites: 19 But thus
do unto them, that they may live, and not die, when they approach unto
the most holy things: Aaron and his sons shall go in, and appoint them
every one to his service and to his burden: 20 But they shall not go
in to see when the holy things are covered, lest they die.
We have here a second muster of the tribe of Levi. As that tribe was
taken out of all Israel to be God's peculiar, so the middle-aged men of
that tribe were taken from among the rest to be actually employed in
the service of the tabernacle. Now observe,
I. Who were to be taken into this number. All the males from thirty
years old to fifty. Of the other tribes, those that were numbered to go
forth to war were from twenty years old and upward, but of the Levites
only from thirty to fifty; for the service of God requires the best of
our strength, and the prime of our time, which cannot be better spent
than to the honour of him who is the first and best. And a man may make
a good soldier much sooner than a good minister. Now,
1. They were not to be employed till they were thirty years old,
because till then they were in danger of retaining something childish
and youthful and had not gravity enough to do the service, and wear the
honour, of a Levite. They were entered as probationers at twenty-five
years old, (ch. viii. 24), and in David's time, when there was more
work to be done, at twenty (1 Chron. xxiii. 24, and so Ezra iii. 8);
but they must be five years learning and waiting, and so fitting
themselves for service; nay, in David's time they were ten years in
preparation, from twenty to thirty. John Baptist began his public
ministry, and Christ his, at thirty years old. This is not in the
letter of it obligatory on gospel ministers now, as if they must either
not begin their work till thirty years old or must leave off at fifty;
but it gives us two good rules:--(1.) That ministers must not be
novices, 1 Tim. iii. 6. It is a work that requires ripeness of judgment
and great steadiness, and therefore those are very unfit for it who are
but babes in knowledge and have not put away childish things. (2.) That
they must learn before they teach, serve before they rule, and must
first be proved, 1 Tim. iii. 10.
2. They were discharged at fifty years old from the toilsome part of
the service, particularly that of carrying the tabernacle; for that is
the special service to which they are here ordained, and which there
was most occasion for while they were in the wilderness. When they
began to enter upon old age, they were dismissed, (1.) In favour to
them, that they might not be over-toiled when their strength began to
decay. Twenty years' good service was thought pretty well for one man.
(2.) In honour to the work, that it might not be done by those who,
through the infirmities of age, were slow and heavy. The service of God
should be done when we are in the most lively active frame. Those do
not consider this who put off their repentance to old age, and so leave
the best work to be done in the worst time.
II. How their work is described. They are said to enter into the host,
or warfare, to do the work in the tabernacle. The ministry is a good
work (1 Tim. iii. 1): ministers are not ordained to the honour only,
but to the labour, not only to have the wages, but to do the work. It
is also a good warfare, 1 Tim. i. 18. Those that enter into the
ministry must look upon themselves as entered into the host, and
approve themselves good soldiers, 2 Tim. ii. 3. Now, as to the sons of
Kohath in particular, here is,
1. Their service appointed them, in the removes of the tabernacle.
Afterwards, when the tabernacle was fixed, they had other work assigned
them; but this was the work of the day, which was to be done in its
day. Observe, Wherever the camp of Israel went, the tabernacle of the
Lord went with them, and care must be taken for the carriage of it.
Note, Wherever we go, we must see to it that we take our religion along
with us, and not forget that or any part of it. Now the Kohathites were
to carry all the holy things of the tabernacle. They were charged with
those things before (ch. iii. 31), but here they have more particular
instructions given them. (1.) Aaron, and his sons the priests, must
pack up the things which the Kohathites were to carry, as here
directed, v. 5, &c. God had before appointed that none should come into
the most holy place, but only Aaron once a year with a cloud of incense
(Lev. xvi. 2); and yet, the necessity of their unsettled state
requiring it, that law is here dispensed with; for every time they
removed Aaron and his sons went in to take down the ark, and make it up
for carriage; for (as the learned bishop Patrick suggests) the
shechinah, or display of the divine majesty, which was over the
mercy-seat, removed for the present in the pillar of cloud, which was
taken up, and then the ark was not dangerous to be approached. (2.) All
the holy things must be covered, the ark and table with three
coverings, all the rest with two. Even the ashes of the altar, in which
the holy fire was carefully preserved and raked up, must have a purple
cloth spread over them, v. 13. Even the brazen altar, though in the
court of the sanctuary it stood open to the view of all, yet was
covered in the carriage of it. All these coverings were designed, [1.]
For safety, that these holy things might not be ruffled with the wind,
sullied with the rain, nor tarnished with the sun, but that they might
be preserved in their beauty; for on all the glory shall be a defence.
The coverings of badgers' skins, being thick and strong, would keep out
wet; and, while we are in our passage through the wilderness of this
world, it concerns us to be fenced for all weathers, Isa. iv. 5, 6.
[2.] For decency and ornament. Most of these things had a cloth of
blue, or purple, or scarlet, spread outmost; and the ark was covered
with a cloth wholly of blue (v. 6), an emblem (say some) of the azure
skies, which are spread like a curtain between us and the Majesty on
high, Job xxvi. 9. Those that are faithful to God should endeavour
likewise to appear beautiful before men, that they may adorn the
doctrine of God our Saviour. [3.] For concealment. It signified the
darkness of that dispensation. That which is now brought to light by
the gospel, and revealed to babes, was then hidden from the wise and
prudent. They saw only the coverings, not the holy things themselves
(Heb. x. 1); but now Christ has destroyed the face of the covering,
Isa. xxv. 7. (3.) When all the holy things were covered, then the
Kohathites were to carry them on their shoulders. These things that had
staves were carried by their staves (v. 6, 8, 11, 14); those that had
not were carried upon a bar, or bier, or bearing barrow, v. 10, 12. See
how the tokens of God's presence in this world are movable things; but
we look for a kingdom that cannot be moved.
2. Eleazar, now the eldest son of Aaron, is appointed overseer of the
Kohathites in this service (v. 16); he must take care that nothing was
forgotten, left behind, or displaced. As a priest he had more honour
than the Levites, but then he had more care; and that care was a
heavier burden, no doubt, upon his heart, than all the burdens that
were laid upon their shoulders. It is much easier to do the work of the
tabernacle than to discharge the trusts of it, to obey than to rule.
3. Great care must be taken to preserve the lives of these Levites, by
preventing their unseasonable irreverent approach to the most holy
things: Cut you not off the Kohathites, v. 18. Note, Those who do not
what they can to keep others from sin do what they can to cut them off.
[1.] The Kohathites must not see the holy things till the priests had
covered them, v. 20. Even those that bore the vessels of the Lord saw
not what they bore, so much were even those in the dark concerning the
gospel whose office it was to expound the law. And, [2.] When the holy
things were covered, they might not touch them, at least not the ark,
called here the holy thing, upon pain of death, v. 15. Uzza was struck
dead for the breach of this law. Thus were the Lord's ministers
themselves then kept in fear, and that was a dispensation of terror, as
well as darkness; but now, through Christ, the case is altered; we have
seen with our eyes, and our hands have handles, the word of life (1
John i. 1), and we are encouraged to come boldly to the throne of
grace.
21 And the Lord spake unto Moses, saying, 22 Take also the sum of the
sons of Gershon, throughout the houses of their fathers, by their
families; 23 From thirty years old and upward until fifty years old
shalt thou number them; all that enter in to perform the service, to do
the work in the tabernacle of the congregation. 24 This is the
service of the families of the Gershonites, to serve, and for burdens:
25 And they shall bear the curtains of the tabernacle, and the
tabernacle of the congregation, his covering, and the covering of the
badgers' skins that is above upon it, and the hanging for the door of
the tabernacle of the congregation, 26 And the hangings of the court,
and the hanging for the door of the gate of the court, which is by the
tabernacle and by the altar round about, and their cords, and all the
instruments of their service, and all that is made for them: so shall
they serve. 27 At the appointment of Aaron and his sons shall be all
the service of the sons of the Gershonites, in all their burdens, and
in all their service: and ye shall appoint unto them in charge all
their burdens. 28 This is the service of the families of the sons of
Gershon in the tabernacle of the congregation: and their charge shall
be under the hand of Ithamar the son of Aaron the priest. 29 As for
the sons of Merari, thou shalt number them after their families, by the
house of their fathers; 30 From thirty years old and upward even unto
fifty years old shalt thou number them, every one that entereth into
the service, to do the work of the tabernacle of the congregation. 31
And this is the charge of their burden, according to all their service
in the tabernacle of the congregation; the boards of the tabernacle,
and the bars thereof, and the pillars thereof, and sockets thereof,
32 And the pillars of the court round about, and their sockets, and
their pins, and their cords, with all their instruments, and with all
their service: and by name ye shall reckon the instruments of the
charge of their burden. 33 This is the service of the families of the
sons of Merari, according to all their service, in the tabernacle of
the congregation, under the hand of Ithamar the son of Aaron the
priest.
We have here the charge of the other two families of the Levites,
which, though not so honourable as the first, yet was necessary, and
was to be done regularly. 1. The Gershonites were charged with all the
drapery of the tabernacle, the curtains, and hangings, and the
coverings of badgers' skins, v. 22-26. These they were to take down
when the cloud removed, and the ark and the rest of the holy things
were carried away, to pack up and bring with them, and then to set up
again, where the cloud rested. Aaron and his sons allotted to them
their respective charge: "You shall take care of such a curtain, and
you of such a hanging, that every one may know his work, and there may
be no confusion," v. 27. Ithamar particularly was to take the oversight
of them, v. 28. 2. The Merarites were charged with the heavy carriage,
the boards and bars, the pillars and sockets, the pins and cords, and
these were delivered to them by name, v. 31, 32. An inventory was given
them of every particular, that it might be forthcoming, and nothing to
seek, when the tabernacle was to be set up again. Though these seemed
of less importance than the other things pertaining to the sanctuary,
yet there was this care taken of them, to teach us with the greatest
exactness to preserve pure and entire all divine institutions, and to
take care that nothing be lost. It also intimates the care God takes of
his church, and every member of it; the good Shepherd calls his own
sheep by name, John x. 3. Here were thousands of men employed about
these services, though a much less number would have served for the
bearing of those burdens; but it was requisite that the tabernacle
should be taken down, and set up, with great expedition, and many hands
would make quick work, especially when every one knew his work. They
had tents of their own to take care of, and to take along with them,
but the young men under thirty, and the old men above fifty, might
serve for them; nor is there any mention of them, for God's house must
always be preferred before our own. Their care was preposterous who
built and ceiled their own houses while God's house lay waste, Hag. i.
4, 9. The death of the saints is represented as the taking down of the
tabernacle (2 Cor. v. 1), and the putting of it off, 2 Pet. i. 14. The
immortal soul, like the most holy things, is first covered and taken
away, carried by angels, unseen, under the inspection of the Lord
Jesus, our Eleazar. Care is also taken of the body--the skin and flesh,
which are as the curtains, the bones and sinews which are as the bars
and pillars; none of these shall be lost; commandment is given
concerning the bones, a covenant made with the dust; these are in safe
custody, and shall all be produced in the great day, when this
tabernacle shall be set up again, and these vile bodies made like the
glorious body of Jesus Christ.
34 And Moses and Aaron and the chief of the congregation numbered the
sons of the Kohathites after their families, and after the house of
their fathers, 35 From thirty years old and upward even unto fifty
years old, every one that entereth into the service, for the work in
the tabernacle of the congregation: 36 And those that were numbered
of them by their families were two thousand seven hundred and fifty.
37 These were they that were numbered of the families of the
Kohathites, all that might do service in the tabernacle of the
congregation, which Moses and Aaron did number according to the
commandment of the Lord by the hand of Moses. 38 And those that were
numbered of the sons of Gershon, throughout their families, and by the
house of their fathers, 39 From thirty years old and upward even unto
fifty years old, every one that entereth into the service, for the work
in the tabernacle of the congregation, 40 Even those that were
numbered of them, throughout their families, by the house of their
fathers, were two thousand and six hundred and thirty. 41 These are
they that were numbered of the families of the sons of Gershon, of all
that might do service in the tabernacle of the congregation, whom Moses
and Aaron did number according to the commandment of the Lord. 42 And
those that were numbered of the families of the sons of Merari,
throughout their families, by the house of their fathers, 43 From
thirty years old and upward even unto fifty years old, every one that
entereth into the service, for the work in the tabernacle of the
congregation, 44 Even those that were numbered of them after their
families, were three thousand and two hundred. 45 These be those that
were numbered of the families of the sons of Merari, whom Moses and
Aaron numbered according to the word of the Lord by the hand of Moses.
46 All those that were numbered of the Levites, whom Moses and Aaron
and the chief of Israel numbered, after their families, and after the
house of their fathers, 47 From thirty years old and upward even unto
fifty years old, every one that came to do the service of the ministry,
and the service of the burden in the tabernacle of the congregation,
48 Even those that were numbered of them, were eight thousand and five
hundred and fourscore. 49 According to the commandment of the Lord
they were numbered by the hand of Moses, every one according to his
service, and according to his burden: thus were they numbered of him,
as the Lord commanded Moses.
We have here a particular account of the numbers of the three families
of the Levites respectively, that is, of the effective men, between
thirty years old and fifty. Observe, 1. The Kohathites were, in all,
8600 from a month old and upwards; but of these there were but 2750
serviceable men, not a third part. The Gershonites, in all, 7500, and
of them but 2630 serviceable men, little more than a third part. Note,
Of the many that add to the numbers of the church, there are
comparatively but few that contribute to the service of it. So it has
been, and so it is; many have a place in the tabernacle that do but
little of the work of the tabernacle, Phil. ii. 20, 21. 2. That the
Merarites were but 6200 in all, and yet of these there were 3200
serviceable men, that is, more than half. The greatest burden lay upon
that family, the boards, and pillars, and sockets; and God so ordered
it that, though they were the fewest in number, yet they should have
the most able men among them; for whatever service God calls men to he
will furnish them for it, and give strength in proportion to the work,
grace sufficient. 3. The whole number of the able men of the tribe of
Levi who entered into God's host to war his warfare was but 8580,
whereas the able men of the other tribes that entered into the host of
Israel to war their warfare were many more. The least of the tribes had
almost four times as many able men as the Levites, and some of them
more than eight times as many; for those that are engaged in the
service of this world, and war after the flesh, are many more than
those that are devoted to the service of God, and fight the good fight
of faith.
__________________________________________________________________
N U M B E R S
CHAP. V.
In this chapter we have, I. An order, pursuant to the laws already
made, for the removing of the unclean out of the camp, ver. 1-4. II. A
repetition of the laws concerning restitution, in case of wrong done to
a neighbour (ver. 5-8), and concerning the appropriating of the
hallowed things to the priests, ver. 9, 10. III. A new law made
concerning the trial of a wife suspected of adultery, by the waters of
jealousy, ver. 11, &c.
The Unclean to Be Removed. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Command the children of
Israel, that they put out of the camp every leper, and every one that
hath an issue, and whosoever is defiled by the dead: 3 Both male and
female shall ye put out, without the camp shall ye put them; that they
defile not their camps, in the midst whereof I dwell. 4 And the
children of Israel did so, and put them out without the camp: as the
Lord spake unto Moses, so did the children of Israel. 5 And the Lord
spake unto Moses, saying, 6 Speak unto the children of Israel, When a
man or woman shall commit any sin that men commit, to do a trespass
against the Lord, and that person be guilty; 7 Then they shall
confess their sin which they have done: and he shall recompense his
trespass with the principal thereof, and add unto it the fifth part
thereof, and give it unto him against whom he hath trespassed. 8 But
if the man have no kinsman to recompense the trespass unto, let the
trespass be recompensed unto the Lord, even to the priest; beside the
ram of the atonement, whereby an atonement shall be made for him. 9
And every offering of all the holy things of the children of Israel,
which they bring unto the priest, shall be his. 10 And every man's
hallowed things shall be his: whatsoever any man giveth the priest, it
shall be his.
Here is, I. A command for the purifying of the camp, by turning out
from within its lines all those that were ceremonially unclean, by
issues, leprosies, or the touch of dead bodies, until they were
cleansed according to the law, v. 2, 3.
1. These orders are executed immediately, v. 4. (1.) The camp was now
newly-modelled and put in order, and therefore, to complete the
reformation of it, it is next to be cleansed. Note, The purity of the
church must be as carefully consulted and preserved as the peace and
order of it. It is requisite, not only that every Israelite be confined
to his own standard, but that every polluted Israelite be separated
from it. The wisdom from above is first pure, then peaceable. (2.)
God's tabernacle was now fixed in the midst of their camp, and
therefore they must be careful to keep it clean. Note, The greater
profession of religion any house or family make the more they are
obliged to put away iniquity far from their tabernacle, Job xxii. 23.
The person, the place, in the midst of which God dwells, must not be
defiled; for, if it be, he will be affronted, offended, and provoked to
withdraw, 1 Cor. iii. 16, 17.
2. This expulsion of the unclean out of the camp was to signify, (1.)
What the governors of the church ought to do: they must separate
between the precious and the vile, and purge out scandalous persons, as
old leaven (1 Cor. v. 8, 13), lest others should be infected and
defiled, Heb. xii. 15. It is for the glory of Christ and the
edification of his church that those who are openly and incorrigibly
profane and vicious should be put out and kept from Christian communion
till they repent. (2.) What God himself will do in the great day: he
will thoroughly purge his floor, and gather out of his kingdom all
things that offend. As here the unclean were shut out of the camp, so
into the new Jerusalem no unclean thing shall enter, Rev. xxi. 27.
II. A law concerning restitution, in case of wrong done to a neighbour.
It is called a sin that men commit (v. 6), because it is common among
men; a sin of man, that is, a sin against man, so it is thought it
should be translated and understood. If a man overreach or defraud his
brother in any matter, it is to be looked upon as a trespass against
the Lord, who is the protector of right, the punisher of wrong, and who
strictly charges and commands us to do justly. Now what is to be done
when a man's awakened conscience charges him with guilt of this kind,
and brings it to his remembrance though done long ago? 1. He must
confess his sin, confess it to God, confess it to his neighbour, and so
take shame to himself. If he have denied it before, though it go
against the grain to own himself in a lie, yet he must do it; because
his heart was hardened he denied it, therefore he has no other way of
making it appear that his heart is now softened but by confessing it.
2. He must bring a sacrifice, a ram of atonement, v. 8. Satisfaction
must be made for the offence done to God, whose law is broken, as well
as for the loss sustained by our neighbour; restitution in this case is
not sufficient without faith and repentance. 3. Yet the sacrifices
would not be accepted till full amends were made to the party wronged,
not only the principal, but a fifth part added to it, v. 7. It is
certain that while that which is got by injustice is knowingly retained
in the hands the guilt of the injustice remains upon the conscience,
and is not purged by sacrifice nor offering, prayers not tears, for it
is one and the same continued act of sin persisted in. This law we had
before (Lev. vi. 4), and it is here added that if the party wronged was
dead, and he had no near kinsman who was entitled to the debt, or if it
was any way uncertain to whom the restitution should be made, this
should not serve for an excuse to detain what was unjustly gotten; to
whomsoever it pertained, it was certainly none of his that got it by
sin, and therefore it must be given to the priest, v. 8. If there were
any that could make out a title to it, it must not be given to the
priest (God hates robbery for burnt-offerings); but, if there were not,
then it lapsed to the great Lord (ob defectum sanguinis--for want of
issue), and the priests were his receivers. Note, Some work of piety or
charity is a piece of necessary justice to be done by those who are
conscience to themselves that they have done wrong, but know not how
otherwise to make restitution; what is not our property will never be
our profit.
III. A general rule concerning hallowed things given upon this
occasion, that, whatever was given to the priest, his it shall be, v.
9, 10. 1. He that gave it was not to receive his gift again upon any
pretence whatsoever. This law ratifies and confirms all grants for
pious uses, that people might not give things to the priests in a fit
of zeal, and then recall them in a fit of vexation. 2. The other
priests should not come in sharers with that priest who then
officiated, and to whom the hallowed thing, whatever it was, was given.
Let him that was most ready and diligent in attending fare the better
for it: if he do the work, let him have the pay, and much good may it
do him.
The Bitter Water of Jealousy. (b. c. 1490.)
11 And the Lord spake unto Moses, saying, 12 Speak unto the children
of Israel, and say unto them, If any man's wife go aside, and commit a
trespass against him, 13 And a man lie with her carnally, and it be
hid from the eyes of her husband, and be kept close, and she be
defiled, and there be no witness against her, neither she be taken with
the manner; 14 And the spirit of jealousy come upon him, and he be
jealous of his wife, and she be defiled: or if the spirit of jealousy
come upon him, and he be jealous of his wife, and she be not defiled:
15 Then shall the man bring his wife unto the priest, and he shall
bring her offering for her, the tenth part of an ephah of barley meal;
he shall pour no oil upon it, nor put frankincense thereon; for it is
an offering of jealousy, an offering of memorial, bringing iniquity to
remembrance. 16 And the priest shall bring her near, and set her
before the Lord: 17 And the priest shall take holy water in an
earthen vessel; and of the dust that is in the floor of the tabernacle
the priest shall take, and put it into the water: 18 And the priest
shall set the woman before the Lord, and uncover the woman's head, and
put the offering of memorial in her hands, which is the jealousy
offering: and the priest shall have in his hand the bitter water that
causeth the curse: 19 And the priest shall charge her by an oath, and
say unto the woman, If no man have lain with thee, and if thou hast not
gone aside to uncleanness with another instead of thy husband, be thou
free from this bitter water that causeth the curse: 20 But if thou
hast gone aside to another instead of thy husband, and if thou be
defiled, and some man have lain with thee beside thine husband: 21
Then the priest shall charge the woman with an oath of cursing, and the
priest shall say unto the woman, The Lord make thee a curse and an oath
among thy people, when the Lord doth make thy thigh to rot, and thy
belly to swell; 22 And this water that causeth the curse shall go
into thy bowels, to make thy belly to swell, and thy thigh to rot: And
the woman shall say, Amen, amen. 23 And the priest shall write these
curses in a book, and he shall blot them out with the bitter water:
24 And he shall cause the woman to drink the bitter water that causeth
the curse: and the water that causeth the curse shall enter into her,
and become bitter. 25 Then the priest shall take the jealousy
offering out of the woman's hand, and shall wave the offering before
the Lord, and offer it upon the altar: 26 And the priest shall take
an handful of the offering, even the memorial thereof, and burn it upon
the altar, and afterward shall cause the woman to drink the water. 27
And when he hath made her to drink the water, then it shall come to
pass, that, if she be defiled, and have done trespass against her
husband, that the water that causeth the curse shall enter into her,
and become bitter, and her belly shall swell, and her thigh shall rot:
and the woman shall be a curse among her people. 28 And if the woman
be not defiled, but be clean; then she shall be free, and shall
conceive seed. 29 This is the law of jealousies, when a wife goeth
aside to another instead of her husband, and is defiled; 30 Or when
the spirit of jealousy cometh upon him, and he be jealous over his
wife, and shall set the woman before the Lord, and the priest shall
execute upon her all this law. 31 Then shall the man be guiltless
from iniquity, and this woman shall bear her iniquity.
We have here the law concerning the solemn trial of a wife whose
husband was jealous of her. Observe,
I. What was the case supposed: That a man had some reason to suspect
his wife to have committed adultery, v. 12-14. Here, 1. The sin of
adultery is justly represented as an exceedingly sinful sin; it is
going aside from God and virtue, and the good way, Prov. ii. 17. It is
committing a trespass against the husband, robbing him of his honour,
alienating his right, introducing a spurious breed into his family to
share with his children in his estate, and violating her covenant with
him. It is being defiled; for nothing pollutes the mind and conscience
more than this sin does. 2. It is supposed to be a sin which great care
is taken by the sinners to conceal, which there is no witness of. The
eye of the adulterer waits for the twilight, Job xxiv. 15. And the
adulteress takes her opportunity when the good man is not at home,
Prov. vii. 19. It would not covet to be secret if it were not shameful;
and the devil who draws sinners to this sin teaches them how to cover
it. 3. The spirit of jealousy is supposed to come upon the husband, of
which Solomon says, It is the rage of a man (Prov. vi. 34), and that it
is cruel as the grave, Cant. viii. 6. 4. "Yet" (say the Jewish writers)
"he must make it appear that he has some just cause for the suspicion."
The rule they give is, "If the husband have said unto his wife before
witnesses, 'Be not thou in secret with such a man;' and,
notwithstanding that admonition, it is afterwards proved that she was
in secret with that man, though her father or her brother, then he may
compel her to drink the bitter water." But the law here does not tie
him to that particular method of proving the just cause of his
suspicion; it might be otherwise proved. In case it could be proved
that she had committed adultery, she was to be put to death (Lev. xx.
10); but, if it was uncertain, then this law took place. Hence, (1.)
Let all wives be admonished not to give any the least occasion for the
suspicion of their chastity; it is not enough that they abstain from
the evil of uncleanness, but they must abstain from all appearance of
it, from every thing that looks like it, or leads to it, or may give
the least umbrage to jealousy; for how great a matter may a little fire
kindle! (2.) Let all husbands be admonished not to entertain any
causeless or unjust suspicions of their wives. If charity in general,
much more conjugal affection, teaches to think no evil, 1 Cor. xiii. 5.
It is the happiness of the virtuous woman that the heart of her husband
does safely trust in her, Prov. xxxi. 11.
II. What was the course prescribed in this case, that, if the suspected
wife was innocent, she might not continue under the reproach and
uneasiness of her husband's jealousy, and, if guilty, her sin might
find her out, and others might hear, and fear, and take warning.
1. The process of the trial must be thus:-- (1.) Her husband must bring
her to the priest, with the witnesses that could prove the ground of
his suspicion, and desire that she might be put upon her trial. The
Jews say that the priest was first to endeavour to persuade her to
confess the truth, saying to this purport, "Dear daughter, perhaps thou
wast overtaken by drinking wine, or wast carried away by the heat of
youth or the examples of bad neighbours; come, confess the truth, for
the sake of his great name which is described in the most sacred
ceremony, and do not let it be blotted out with the bitter water." If
she confessed, saying, "I am defiled," she was not put to death, but
was divorced and lost her dowry; if she said, "I am pure," then they
proceeded. (2.) He must bring a coarse offering of barley-meal, without
oil or frankincense, agreeably to the present afflicted state of his
family; for a great affliction it was either to have cause to be
jealous or to be jealous without cause. It is an offering of memorial,
to signify that what was to be done was intended as a religious appeal
to the omniscience and justice of God. (3.) The priest was to prepare
the water of jealousy, the holy water out of the laver at which the
priests were to wash when they ministered; this must be brought in an
earthen vessel, containing (they say) about a pint; and it must be an
earthen vessel, because the coarser and plainer every thing was the
more agreeable it was to the occasion. Dust must be put into the water,
to signify the reproach she lay under, and the shame she ought to take
to herself, putting her mouth in the dust; but dust from the floor of
the tabernacle, to put an honour upon every thing that pertained to the
place God had chosen to put his name there, and to keep up in the
people a reverence for it; see John viii. 6. (4.) The woman was to be
set before the Lord, at the east gate of the temple-court (say the
Jews), and her head was to be uncovered, in token of her sorrowful
condition; and there she stood for a spectacle to the world, that other
women might learn not to do after her lewdness, Ezek. xxiii. 48. Only
the Jews say, "Her own servants were not to be present, that she might
not seem vile in their sight, who were to give honour to her; her
husband also must be dismissed." (5.) The priest was to adjure her to
tell the truth, and to denounce the curse of God against her if she
were guilty, and to declare what would be the effect of her drinking
the water of jealousy, v. 19-22. He must assure her that, if she were
innocent, the water would do her no harm, v. 19. None need fear the
curse of the law if they have not broken the commands of the law. But,
if she were guilty, this water would be poison to her, it would make
her belly to swell and her thigh to rot, and she should be a curse or
abomination among her people, v. 21, 22. To this she must say, Amen, as
Israel must do to the curses pronounced on mount Ebal, Deut. xxvii.
15-26. Some think the Amen, being doubled, respects both parts of the
adjuration, both that which freed her if innocent and that which
condemned her if guilty. No woman, if she were guilty, could say Amen
to this adjuration, and drink the water upon it, unless she disbelieved
the truth of God or defied his justice, and had come to such a pitch of
impudence and hard-heartedness in sin as to challenge God Almighty to
do his worst, and choose rather to venture upon his curse than to give
him glory by making confession; thus has whoredom taken away the heart.
(6.) The priest was to write this curse in a scrip or scroll of
parchment, verbatim--word for word, as he had expressed it, and then to
wipe or scrape out what he had written into the water (v. 23), to
signify that it was that curse which impregnated the water, and gave it
its strength to effect what was intended. It signified that, if she
were innocent, the curse should be blotted out and never appear against
her, as it is written, Isa. xliii. 25, I am he that blotteth out thy
transgression, and Ps. li. 9, Blot out my iniquities; but that, if she
were guilty, the curse, as it was written, being infused into the
water, would enter into her bowels with the water, even like oil into
her bones (Ps. cix. 18), as we read of a curse entering into a house,
Zech. v. 4. (7.) The woman must then drink the water (v. 24); it is
called the bitter water, some think because they put wormwood in it to
make it bitter, or rather because it caused the curse. Thus sin is
called an evil thing and a bitter for the same reason, because it
causeth the curse, Jer. ii. 19. If she had been guilty (and otherwise
it did not cause the curse), she was made to know that though her
stolen waters had been sweet, and her bread eaten in secret pleasant,
yet the end was bitter as wormwood, Prov. ix. 17, and ch. v. 4. Let all
that meddle with forbidden pleasures know that they will be bitterness
in the latter end. The Jews say that if, upon denouncing the curse, the
woman was so terrified that she durst not drink the water, but
confessed she was defiled, the priest flung down the water, and cast
her offering among the ashes, and she was divorced without dowry: if
she confessed not, and yet would not drink, they forced her to it; and,
if she was ready to throw it up again, they hastened her away, that she
might not pollute the holy place. (8.) Before she drank the water, the
jealousy-offering was waved and offered upon the altar (v. 25, 26); a
handful of it was burnt for a memorial, and the remainder of it eaten
by the priest, unless the husband was a priest, and then it was
scattered among the ashes. This offering in the midst of the
transaction signified that the whole was an appeal to God, as a God
that knows all things, and from whom no secret is hid. (9.) All things
being thus performed according to the law, they were to wait the issue.
The water, with a little dust put into it, and the scrapings of a
written parchment, had no natural tendency at all to do either good or
hurt; but if God was thus appealed to in the way of an instituted
ordinance, though otherwise the innocent might have continued under
suspicion and the guilty undiscovered, yet God would so far own his own
institution as that in a little time, by the miraculous operation of
Providence, the innocency of the innocent should be cleared, and the
sin of the guilty should find them out. [1.] If the suspected woman was
really guilty, the water she drank would be poison to her (v. 27), her
belly would swell and her thigh rot by a vile disease for vile deserts,
and she would mourn at the last when her flesh and body were consumed,
Prov. v. 11. Bishop Patrick says, from some of the Jewish writers, that
the effect of these waters appeared immediately, she grew pale, and her
eyes ready to start out of her head. Dr. Lightfoot says that sometimes
it appeared not for two or three years, but she bore no children, was
sickly, languished, and rotted at last; it is probable that some
indications appeared immediately. The rabbin say that the adulterer
also died in the same day and hour that the adulteress did, and in the
same manner too, that he belly swelled, and his secret parts rotted: a
disease perhaps not much unlike that which in these latter ages the
avenging hand of a righteous God has made the scourge of uncleanness,
and with which whores and whoremongers infect, and plague, and ruin one
another, since they escape punishment from men. The Jewish doctors add
that the waters had this effect upon the adulteress only in case the
husband had never offended in the same kind; but that, if he had at any
time defiled the marriage-bed, God did not thus right him against his
injurious wife; and that therefore in the latter and degenerate ages of
the Jewish church, when uncleanness did abound, this way of trial was
generally disused and laid aside; men, knowing their own crimes, were
content not to know their wives' crimes. And to this perhaps may refer
the threatening (Hos. iv. 14), I will not punish your spouses when they
commit adultery, for you yourselves are separated with whores. [2.] If
she were innocent, the water she drank would be physic to her: She
shall be free, and shall conceive seed, v. 28. The Jewish writers
magnify the good effects of this water to the innocent woman, that, to
recompense her for the wrong done to her by the suspicion, she should,
after the drinking of these waters, be stronger and look better than
ever; if she was sickly, she should become healthful, should bear a
man-child, and have easy labour.
2. From the whole we may learn, (1.) That secret sins are known to God,
and sometimes are strangely brought to light in this life; however,
there is a day coming when God will, by Jesus Christ, as here by the
priest, judge the secrets of men according to the gospel, Rom. ii. 16.
(2.) That, in particular, Whoremongers and adulterers God will judge.
The violation of conjugal faith and chastity is highly provoking to the
God of heaven, and sooner or later it will be reckoned for. Though we
have not now the waters of jealousy to be a sensible terror to the
unclean, yet we have a word from God which ought to be as great a
terror, that if any man defile the temple of God, him shall God
destroy, 1 Cor. iii. 17. (3.) That God will find out some way or other
to clear the innocency of the innocent, and to bring forth their
righteousness as the light. (4.) That to the pure all things are pure,
but to the defiled nothing is so, Tit. i. 15. The same word is to some
a savour of life unto life, to others a savour of death unto death,
like those waters of jealousy, according as they receive it; the same
providence is for good to some and for hurt to others, Jer. xxiv. 5, 8,
9. And, whatsoever it is intended for, it shall not return void.
__________________________________________________________________
N U M B E R S
CHAP. VI.
In this chapter we have, I. The law concerning Nazarites, 1. What it
was to which the vow of a Nazarite obliged him, ver. 1-8. 2. A remedial
law in case a Nazarite happened to be polluted by the touch of a dead
body, ver. 9-12. 3. The solemnity of his discharge when his time was
up, ver. 13-21. II. Instructions given to the priests how they should
bless the people, ver. 22, &c.
The Law Concerning Nazarites. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, and say unto them, When either man or woman shall separate
themselves to vow a vow of a Nazarite, to separate themselves unto the
Lord: 3 He shall separate himself from wine and strong drink, and
shall drink no vinegar of wine, or vinegar of strong drink, neither
shall he drink any liquor of grapes, nor eat moist grapes, or dried.
4 All the days of his separation shall he eat nothing that is made of
the vine tree, from the kernels even to the husk. 5 All the days of
the vow of his separation there shall no razor come upon his head:
until the days be fulfilled, in the which he separateth himself unto
the Lord, he shall be holy, and shall let the locks of the hair of his
head grow. 6 All the days that he separateth himself unto the Lord he
shall come at no dead body. 7 He shall not make himself unclean for
his father, or for his mother, for his brother, or for his sister, when
they die: because the consecration of his God is upon his head. 8 All
the days of his separation he is holy unto the Lord. 9 And if any man
die very suddenly by him, and he hath defiled the head of his
consecration; then he shall shave his head in the day of his cleansing,
on the seventh day shall he shave it. 10 And on the eighth day he
shall bring two turtles, or two young pigeons, to the priest, to the
door of the tabernacle of the congregation: 11 And the priest shall
offer the one for a sin offering, and the other for a burnt offering,
and make an atonement for him, for that he sinned by the dead, and
shall hallow his head that same day. 12 And he shall consecrate unto
the Lord the days of his separation, and shall bring a lamb of the
first year for a trespass offering: but the days that were before shall
be lost, because his separation was defiled. 13 And this is the law
of the Nazarite, when the days of his separation are fulfilled: he
shall be brought unto the door of the tabernacle of the congregation:
14 And he shall offer his offering unto the Lord, one he lamb of the
first year without blemish for a burnt offering, and one ewe lamb of
the first year without blemish for a sin offering, and one ram without
blemish for peace offerings, 15 And a basket of unleavened bread,
cakes of fine flour mingled with oil, and wafers of unleavened bread
anointed with oil, and their meat offering, and their drink offerings.
16 And the priest shall bring them before the Lord, and shall offer
his sin offering, and his burnt offering: 17 And he shall offer the
ram for a sacrifice of peace offerings unto the Lord, with the basket
of unleavened bread: the priest shall offer also his meat offering, and
his drink offering. 18 And the Nazarite shall shave the head of his
separation at the door of the tabernacle of the congregation, and shall
take the hair of the head of his separation, and put it in the fire
which is under the sacrifice of the peace offerings. 19 And the
priest shall take the sodden shoulder of the ram, and one unleavened
cake out of the basket, and one unleavened wafer, and shall put them
upon the hands of the Nazarite, after the hair of his separation is
shaven: 20 And the priest shall wave them for a wave offering before
the Lord: this is holy for the priest, with the wave breast and heave
shoulder: and after that the Nazarite may drink wine. 21 This is the
law of the Nazarite who hath vowed, and of his offering unto the Lord
for his separation, beside that that his hand shall get: according to
the vow which he vowed, so he must do after the law of his separation.
After the law for the discovery and shame of those that by sin had made
themselves vile, fitly follows this for the direction and encouragement
of those who by their eminent piety and devotion had made themselves
honourable, and distinguished themselves from their neighbours. It is
very probable that there were those before the making of this law who
went under the character of Nazarites, and were celebrated by that
title as persons professing greater strictness and zeal in religion
than other people; for the vow of a Nazarite is spoken of here as a
thing already well known, but the obligation of it is reduced to a
greater certainty than hitherto it had been. Joseph is called a
Nazarite among his brethren (Gen. xlix. 26), not only because separate
from them, but because eminent among them. Observe,
I. The general character of a Nazarite: it is a person separated unto
the Lord, v. 2. Some were Nazarites for life, either by divine
designation, as Samson (Judg. xiii. 5), and John Baptist (Luke i. 15),
or by their parents' vow concerning them, as Samuel, 1 Sam. i. 11. Of
these this law speaks not. Others were so for a certain time, and by
their own voluntary engagement, and concerning them rules are given by
this law. A woman might bind herself with the vow of a Nazarite, under
the limitations we find, ch. xxx. 3, where the vow which the woman is
supposed to vow unto the Lord seems to be meant especially of this vow.
The Nazarites were, 1. Devoted to the Lord during the time of their
Nazariteship, and, it is probable, spent much of their time in the
study of the law, in acts of devotion, and instructing others. An air
of piety was thereby put upon them, and upon their whole conversation.
2. They were separated from common persons and common things. Those
that are consecrated to God must not be conformed to this world. They
distinguished themselves, not only from others, but from what they
themselves were before and after. 3. They separated themselves by
vowing a vow. Every Israelite was bound by the divine law to love God
with all his heart, but the Nazarites by their own act and deed bound
themselves to some religious observances, as fruits and expressions of
that love, which other Israelites were not bound to. Some such there
were, whose spirits God stirred up to be in their day the ornaments of
the church, the standard-bearers of religion, and patterns of piety. It
is spoken of as a great favour to their nation that God raised up of
their young men for Nazarites, Amos ii. 11. The Nazarites were known in
the streets and respected as purer than snow, whiter than milk, Lam.
iv. 7. Christ was called in reproach a Nazarene, so were his followers:
but he was no Nazarite according to this law; he drank wine, and
touched dead bodies, yet in his this type had its accomplishment, for
in him all purity and perfection met; and every true Christian is a
spiritual Nazarite, separated by vow unto the Lord. We find St. Paul,
by the persuasion of his friends, in complaisance to the Jews,
submitting to this law of the Nazarites; but at the same time it is
declared that the Gentiles should observe no such thing, Acts xxi. 24,
25. It was looked upon as a great honour to a man to be a Nazarite, and
therefore if a man speak of it as a punishment, saying for instance, "I
will be a Nazarite rather than do so or so," he is (say the Jews) a
wicked man; but he that vows unto the Lord in the way of holiness to be
a Nazarite, lo, the crown of his God is upon his head.
II. The particular obligations that the Nazarites lay under. That the
fancies of superstitious men might not multiply their restraints
endlessly, God himself lays down the law for them, and gives them the
rule of their profession.
1. They must have nothing to do with the fruit of the vine, v. 3, 4.
They must drink no wine nor string drink, nor eat grapes, no, not the
kernel nor the husk; they might not so much as eat a raisin. The
learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1. 15), that,
as the ceremonial pollutions by leprosy and otherwise represented the
sinful state of fallen man, so the institution of the order of
Nazarites was designed to represent the pure and perfect state of man
in innocency, and that the tree of knowledge, forbidden to Adam, was
the vine, and for that reason it was forbidden to the Nazarites, and
all the produce of it. Those who gave the Nazarites wine to drink did
the tempter's work (Amos ii. 12), persuading them to that forbidden
fruit. That it was reckoned a perfection and praise not to drink wine
appears from the instance of the Rechabites, Jer. xxxv. 6. They were to
drink no wine, (1.) That they might be examples of temperance and
mortification. Those that separate themselves to God and to his honour
must not gratify the desires of the body, but keep it under and bring
it into subjection. Drinking a little wine for the stomach's sake is
allowed, to help that, 1 Tim. v. 23. But drinking much wine for the
palate's sake, to please that, does by no means become those who
profess to walk not after the flesh, but after the Spirit. (2.) That
they might be qualified to employ themselves in the service of God.
They must not drink, lest they should forget the law (Prov. xxxi. 5),
lest they should err through wine, Isa. xxviii. 7. Let all Christians
oblige themselves to be very moderate in the use of wine and strong
drink; for, if the love of these once gets the mastery of a man, he
becomes a very easy prey to Satan. It is observable that because they
were to drink no wine (which was the thing mainly intended) they were
to eat nothing that came of the vine, to teach us with the utmost care
and caution to avoid sin and every thing that borders upon it and leads
to it, or may be a temptation to us. Abstain from all appearance of
evil, 1 Thess. v. 22.
2. They must not cut their hair, v. 5. They must neither poll their
heads nor shave their beards; this was that mark of Samson's
Nazariteship which we often read of in his story. Now, (1.) This
signified a noble neglect of the body and the ease and ornament of it,
which became those who, being separated to God, ought to be wholly
taken up with their souls, to secure their peace and beauty. It
signified that they had, for the present, renounced all sorts of
sensual pleasures and delights, and resolved to live a life of
self-denial and mortification. Mephibosheth in sorrow trimmed not his
beard, 2 Sam. xix. 24. (2.) Some observe that long hair is spoken of as
a badge of subjection (1 Cor. xi. 5, &c.); so that the long hair of the
Nazarites denoted their subjection to God, and their putting themselves
under his dominion. (3.) By this they were known to all that met them
to be Nazarites, and so it commanded respect. It made them look great
without art; it was nature's crown to the head, and a testimony for
them that they had preserved their purity. For, if they had been
defiled, their hair must have been cut, v. 9. See Jer. vii. 29.
3. They must not come near any dead body, v. 6, 7. Others might touch
dead bodies, and contracted only a ceremonial pollution by it for some
time; some must do it, else the dead must be unburied; but the
Nazarites must not do it, upon pain of forfeiting all the honour of
their Nazariteship. They must not attend the funeral of any relation,
no, not father nor mother, any more than the high priest himself,
because the consecration of his God is upon his head. Those that
separate themselves to God must learn, (1.) To distinguish themselves,
and do more than others. (2.) To keep their consciences pure from dead
works, and not to touch the unclean thing. The greater profession of
religion we make, and the more eminent we appear, the greater care we
must take to avoid all sin, for we have so much the more honour to lose
by it. (3.) To moderate their affections even to their near relations,
so as not to let their sorrow for the loss of them break in upon their
joy in God and submission to his will. See Matt. viii. 21, 22.
4. All the days of their separation they must be holy to the Lord, v.
8. This was the meaning of those external observances, and without this
they were of no account. The Nazarites must be devoted to God, employed
for him, and their minds intent upon him; they must keep themselves
pure in heart and life, and be in every thing conformable to the divine
image and will; this is to be holy, this is to be a Nazarite indeed.
III. The provision that was made for the cleansing of a Nazarite, if he
happened unavoidably to contract a ceremonial pollution by the touch of
a dead body. No penalty is ordered by this law for the wilful breach of
the foregoing laws; for it was not supposed that a man who had so much
religion as to make that vow could have so little as to break it
presumptuously: nor could it be supposed that he should drink wine, or
have his hair cut, but by his own fault; but purely by the providence
of God, without any fault of his own, he might be near a dead body, and
that is the case put (v. 9): If a man die very suddenly by him, he has
defiled the head of his consecration. Note, Death sometimes takes men
away very suddenly, and without any previous warning. A man might be
well and dead in so little a time that the most careful Nazarite could
not avoid being polluted by the dead body; so short a step is it
sometimes, and so soon taken, from time to eternity. God prepare us for
sudden death! In this case, 1. He must be purified from the ceremonial
pollution he had contracted, as others must, upon the seventh day, v.
9. Nay, more was required for the purifying of the Nazarite than of any
other person that had touched a dead body; he must bring a sin-offering
and a burnt-offering, and an atonement must be made for him, v. 10, 11.
This teaches us that sins of infirmity, and the faults we are overtaken
in by surprise, must be seriously repented of, and that an application
must be made of the virtue of Christ's sacrifice to our souls for the
forgiveness of them every day, 1 John ii. 1, 2. It teaches us also
that, if those who make an eminent profession of religion do any thing
to sully the reputation of their profession, more is expected from them
than others, for the retrieving both of their peace and of their
credit. 2. He must begin the days of his separation again; for all that
were past before his pollution, though coming ever so near the period
of his time set, were lost, and not reckoned to him, v. 12. This
obliged them to be very careful not to defile themselves by the dead,
for that was the only thing that made them lose their time, and it
teaches us that if a righteous man turn away from his righteousness,
and defile himself with dead works, all his righteousness that he has
done shall be lost to him, Ezek. xxxiii. 13. It is all lost, all in
vain, if he do not persevere, Gal. iii. 4. He must begin again, and do
his first works.
IV. The law for the solemn discharge of a Nazarite from his vow, when
he had completed the time he fixed to himself. Before the expiration of
that term he could not be discharged; before he vowed, it was in his
own power, but it was too late after the vow to make enquiry. The Jews
say that the time of a Nazarite's vow could not be less than thirty
days; and if a man said, "I will be a Nazarite but for two days," yet
he was bound for thirty; but it should seem Paul's vow was for only
seven days (Acts xxi. 27), or, rather, then he observed the ceremony of
finishing that vow of Nazariteship from which, being at a distance from
the temple, he had discharged himself some years before at Cenchrea
only by the ceremony of cutting his hair, Acts xviii. 18. When the time
of the vowed separation was out, he was to be made free, 1. Publicly,
at the door of the tabernacle (v. 13), that all might take notice of
the finishing of his vow, and none might be offended if they saw him
now drink wine, who had so lately refused. 2. It was to be done with
sacrifices, v. 14. Lest he should think that by this eminent piece of
devotion he had made God a debtor to him, he is appointed, even when he
had finished his vow, to bring an offering to God; for, when we have
done our utmost in duty to God, still we must own ourselves behind-hand
with him. He must bring one of each sort of the instituted offerings.
(1.) A burnt-offering, as an acknowledgment of God's sovereign dominion
over him and all he had still, notwithstanding his discharge from this
particular vow. (2.) A sin-offering. This, though mentioned second (v.
14), yet seems to have been offered first (v. 16), for atonement must
be made for our sins before any of our sacrifices can be accepted. And
it is very observable that even the Nazarite, who in the eye of men was
purer than snow and whiter than milk, yet durst not appear before the
holy God without a sin-offering. Though he had fulfilled the vow of his
separation without any pollution, yet he must bring a sacrifice for
sin; for there is guilt insensibly contracted by the best of men, even
in their best works--some good omitted, some ill admitted, which, if we
were dealt with in strict justice, would be our ruin, and in
consequence of which it is necessary for us to receive the atonement,
and plead it as our righteousness before God. (3.) A peace-offering, in
thankfulness to God who had enabled him to fulfil his vow, and in
supplication to God for grace to preserve him from ever doing any thing
unbecoming one that had been once a Nazarite, remembering that, though
he was now freed from the bonds of his own vow, he still remained under
the bonds of the divine law. (4.) To these were added the
meat-offerings and drink-offerings, according to the manner (v. 15,
17), for these always accompanied the burnt-offerings and
peace-offerings: and, besides these, a basket of unleavened cakes, and
wafers. (5.) Part of the peace-offering, with a cake and wafer, was to
be waved for a wave-offering (v. 19, 20); and this was a gratuity to
the priest, who had it for his pains, after it had been first presented
to God. (6.) Besides all this, he might bring his free-will offerings,
such as his hand shall get, v. 21. More than this he might bring, but
not less. And, to grace the solemnity, it was common upon this occasion
to have their friends to be at charges with them, Acts xxi. 24. Lastly,
One ceremony more was appointed, which was like the cancelling of the
bond when the condition is performed, and that was the cutting off of
his hair, which had been suffered to grow all the time of his being a
Nazarite, and burning it in the fire over which the peace-offerings
were boiling, v. 18. This intimated that his full performance of his
vow was acceptable to God in Christ the great sacrifice, and not
otherwise. Learn hence to vow and pay to the Lord our God, for he has
no pleasure in fools.
A Form of Benediction Appointed. (b. c. 1490.)
22 And the Lord spake unto Moses, saying, 23 Speak unto Aaron and
unto his sons, saying, On this wise ye shall bless the children of
Israel, saying unto them, 24 The Lord bless thee, and keep thee: 25
The Lord make his face shine upon thee, and be gracious unto thee: 26
The Lord lift up his countenance upon thee, and give thee peace. 27
And they shall put my name upon the children of Israel; and I will
bless them.
Here, I. The priests, among other good offices which they were to do,
are appointed solemnly to bless the people in the name of the Lord, v.
23. It was part of their work, Deut. xxi. 5. Hereby God put an honour
upon the priests, for the less is blessed of the better; and hereby he
gave great comfort and satisfaction to the people, who looked upon the
priest as God's mouth to them. Though the priests of himself could do
no more than beg a blessing, yet being an intercessor by office, and
doing that in his name who commands the blessing, the prayer carried
with it a promise, and he pronounced it as one having authority with
his hands lifted up and his face towards the people. Now, 1. This was a
type of Christ's errand into the world, which was to bless us (Acts
iii. 26), as the high priest of our profession. The last thing he did
on earth was with uplifted hands to bless his disciples, Num xxiv. 50,
51. The learned bishop Pearson observes it as a tradition of the Jews
that the priests blessed the people only at the close of the morning
sacrifice, not of the evening sacrifice, to show (says he) that in the
last days, the days of the Messiah, which are (as it were) the evening
of the world, the benediction of the law should cease, and the blessing
of Christ should take place. 2. It was a pattern to gospel ministers,
the masters of assemblies, who are in like manner to dismiss their
solemn assemblies with a blessing. The same that are God's mouth to his
people, to teach and command them, are his mouth likewise to bless
them; and those that receive the law shall receive the blessing. The
Hebrew doctors warn the people that they say not, "What availeth the
blessing of this poor simple priest? "For," say they, "the receiving of
the blessing depends, not on the priest, but on the holy blessed God."
II. A form of blessing is here prescribed them. In their other
devotions no form was prescribed, but this being God's command
concerning benediction, that it might not look like any thing of their
own, he puts the very words in their mouths, v. 24-26. Here observe, 1.
That the blessing is commanded upon each particular person: The Lord
bless thee. They must each of them prepare themselves to receive the
blessing, and then they should find enough in it to make them every man
happy. Blessed shalt thou be, Deut. xxviii. 3. If we take the law to
ourselves, we may take the blessing to ourselves, as if our names were
inserted. 2. That the name Jehovah is three times repeated in it, and
(as the critics observe) each with a different accent in the original;
the Jews themselves think there is some mystery in this, and we know
what it is, the New Testament having explained it, which directs us to
expect the blessing from the grace of our Lord Jesus Christ, the love
of the Father, and the communion of the Holy Ghost, each of which
persons is Jehovah, and yet they are "not three Lords, but one Lord," 2
Cor. xiii. 14. 3. That the favour of God is all in all in this
blessing, for that is the fountain of all good. (1.) The Lord bless
thee! Our blessing God is only our speaking well of him; his blessing
us is doing well for us; those whom he blesses are blessed indeed. (2.)
The Lord make his face shine upon thee, alluding to the shining of the
sun upon the earth, to enlighten and comfort it, and to renew the face
of it. "The Lord love thee and cause thee to know that he loves thee."
We cannot but be happy if we have God's love; and we cannot but be easy
if we know that we have it. (3.) The Lord lift up his countenance upon
thee. This is to the same purport with the former, and it seems to
allude to the smiles of a father upon his child, or of a man upon his
friend whom he takes pleasure in. If God give us the assurances of his
special favour and his acceptance of us, this will put gladness into
the heart, Ps. iv. 7, 8. 4. That the fruits of this favour conveyed by
this blessing are protection, pardon, and peace. (1.) Protection from
evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and
neither slumbers nor sleeps (Ps. cxxi. 4), and all believers are kept
by the power of God. (2.) Pardon of sin, v. 25. The Lord be gracious,
or merciful, unto thee. (3.) Peace (v. 26), including all that good
which goes to make up a complete happiness.
III. God here promises to ratify and confirm the blessing: They shall
put my name upon the children of Israel, v. 27. God gives them leave to
make use of his name in blessing the people, and to bless them as his
people, called by his name. This included all the blessings they could
pronounce upon them, to mark them for God's peculiar, the people of his
choice and love. God's name upon them was their honour, their comfort,
their safety, their plea. We are called by thy name, leave us not. It
is added, and I will bless them. Note, A divine blessing goes along
with divine institutions, and puts virtue and efficacy into them. What
Christ says of the peace is true of the blessing, "Peace to this
congregation," if the sons of peace and heirs of blessing be there, the
peace, the blessing, shall rest upon them, Luke x. 5, 6. For in every
place where God records his name he will meet his people and bless
them.
__________________________________________________________________
N U M B E R S
CHAP. VII.
God having set up house (as it were) in the midst of the camp of
Israel, the princes of Israel here come a visiting with their presents,
as tenants to their landlord, in the name of their respective tribes.
I. They brought presents, 1. Upon the dedication of the tabernacle, for
the service of that, ver. 1-9. 2. Upon the dedication of the altar, for
the use of that, ver. 10-88. And, II. God graciously signified his
acceptance of them, ver. 89. The two foregoing chapters were the
records of additional laws which God gave to Israel, this is the
history of the additional services which Israel performed to God.
The Offerings of the Princes. (b. c. 1490.)
1 And it came to pass on the day that Moses had fully set up the
tabernacle, and had anointed it, and sanctified it, and all the
instruments thereof, both the altar and all the vessels thereof, and
had anointed them, and sanctified them; 2 That the princes of Israel,
heads of the house of their fathers, who were the princes of the
tribes, and were over them that were numbered, offered: 3 And they
brought their offering before the Lord, six covered waggons, and twelve
oxen; a waggon for two of the princes, and for each one an ox: and they
brought them before the tabernacle. 4 And the Lord spake unto Moses,
saying, 5 Take it of them, that they may be to do the service of the
tabernacle of the congregation; and thou shalt give them unto the
Levites, to every man according to his service. 6 And Moses took the
waggons and the oxen, and gave them unto the Levites. 7 Two waggons
and four oxen he gave unto the sons of Gershon, according to their
service: 8 And four waggons and eight oxen he gave unto the sons of
Merari, according unto their service, under the hand of Ithamar the son
of Aaron the priest. 9 But unto the sons of Kohath he gave none:
because the service of the sanctuary belonging unto them was that they
should bear upon their shoulders.
Here is the offering of the princes to the service of the tabernacle.
Observe,
I. When it was; not till it was fully set up, v. 1. When all things
were done both about the tabernacle itself, and the camp of Israel
which surrounded it, according to the directions given, then they began
their presents, probably about the eighth day of the second month.
Note, Necessary observances must always take place of free-will
offerings: first those, and then these.
II. Who it was that offered: The princes of Israel, heads of the house
of their fathers, v. 2. Note, Those that are above others in power and
dignity ought to go before others, and endeavour to go beyond them, in
every thing that is good. The more any are advanced the more is
expected from them, on account of the greater opportunity they have of
serving God and their generation. What are wealth and authority good
for, but as they enable a man to do so much the more good in the world?
III. What was offered: six wagons, with each of them a yoke of oxen to
draw them, v. 3. Doubtless these wagons were agreeable to the rest of
the furniture of the tabernacle and its appurtenances, the best of the
kind, like the carriages which great princes use when they go in
procession. Some think that God, by Moses, intimated to them what they
should bring, or their own consideration perhaps suggested to them to
make this present. Though God's wisdom had ordained all the essentials
of the tabernacle, yet it seems these accidental conveniences were left
to be provided by their own discretion, which was to set in order that
which was wanting (Tit. i. 5), and these wagons were not refused,
though no pattern of them was shown to Moses in the mount. Note, It
must not be expected that the divine institution of ordinances should
descend to all those circumstances which are determinable, and are fit
to be left alterable, by human prudence, that wisdom which is
profitable to direct. Observe, No sooner is the tabernacle fully set up
than this provision is made for the removal of it. Note, Even when we
are but just settled in the world, and think we are beginning to take
root, we must be preparing for changes and removes, especially for the
great change. While we are here in this world, every thing must be
accommodated to a militant and movable state. When the tabernacle was
framing, the princes were very generous in their offerings, for then
they brought precious stones, and stones to be set (Exod. xxxv. 27),
yet now they bring more presents. Note, Those that have done good
should study to abound therein yet more and more, and not be weary of
well-doing.
IV. How the offering was disposed of, and what use was made of it: the
wagons and oxen were given to the Levites, to be used in carrying the
tabernacle, both for their ease (for God would not have any of his
servants overburdened with work), and for the more safe and right
conveyance of the several parts of the tabernacle, which would be best
kept together, and sheltered from the weather, in wagons. 1. The
Gershonites, that had the light carriage, the curtains and hangings,
had but two wagons, and two yoke of oxen (v. 7); when they had loaded
these, they must carry the rest, if any remained, upon their shoulders.
2. The Merarites, that had the heavy carriage, and that which was most
unwieldy, the boards, pillars, sockets, &c., had four wagons, and four
yoke of oxen allotted them (v. 8); and yet, if they had not more wagons
of their own, they would be obliged to carry a great deal upon their
backs too, for the silver sockets alone weighed 100 talents, which was
above four tons, and that was enough to load four wagons that were
drawn but by one yoke of oxen a-piece. But each socket being a talent
weight, which is about a man's burden (as appears, 2 Kings v. 23)
probably they carried those on their backs, and put the boards and
pillars into the wagons. Observe here, How God wisely and graciously
ordered the most strength to those that had the most work. Each had
wagons according to their service. Whatever burden God in his
providence lays upon us, he will by his sufficient grace proportion the
strength to it, 1 Cor. x. 13. 3. The Kohathites, that had the most
sacred carriage, had no wagons at all, because they were to carry their
charge upon their shoulders (v. 9), with a particular care and
veneration. When in David's time they carried the ark in a cart, God
made them to know to their terror, by the death of Uzza, that they did
not seek him in the due order. See 1 Chron. xv. 13.
10 And the princes offered for dedicating of the altar in the day that
it was anointed, even the princes offered their offering before the
altar. 11 And the Lord said unto Moses, They shall offer their
offering, each prince on his day, for the dedicating of the altar. 12
And he that offered his offering the first day was Nahshon the son of
Amminadab, of the tribe of Judah: 13 And his offering was one silver
charger, the weight thereof was an hundred and thirty shekels, one
silver bowl of seventy shekels, after the shekel of the sanctuary; both
of them were full of fine flour mingled with oil for a meat offering:
14 One spoon of ten shekels of gold, full of incense: 15 One young
bullock, one ram, one lamb of the first year, for a burnt offering:
16 One kid of the goats for a sin offering: 17 And for a sacrifice of
peace offerings, two oxen, five rams, five he goats, five lambs of the
first year: this was the offering of Nahshon the son of Amminadab. 18
On the second day Nethaneel the son of Zuar, prince of Issachar, did
offer: 19 He offered for his offering one silver charger, the weight
whereof was an hundred and thirty shekels, one silver bowl of seventy
shekels, after the shekel of the sanctuary; both of them full of fine
flour mingled with oil for a meat offering: 20 One spoon of gold of
ten shekels, full of incense: 21 One young bullock, one ram, one lamb
of the first year, for a burnt offering: 22 One kid of the goats for
a sin offering: 23 And for a sacrifice of peace offerings, two oxen,
five rams, five he goats, five lambs of the first year: this was the
offering of Nethaneel the son of Zuar. 24 On the third day Eliab the
son of Helon, prince of the children of Zebulun, did offer: 25 His
offering was one silver charger, the weight whereof was an hundred and
thirty shekels, one silver bowl of seventy shekels, after the shekel of
the sanctuary; both of them full of fine flour mingled with oil for a
meat offering: 26 One golden spoon of ten shekels, full of incense:
27 One young bullock, one ram, one lamb of the first year, for a burnt
offering: 28 One kid of the goats for a sin offering: 29 And for a
sacrifice of peace offerings, two oxen, five rams, five he goats, five
lambs of the first year: this was the offering of Eliab the son of
Helon. 30 On the fourth day Elizur the son of Shedeur, prince of the
children of Reuben, did offer: 31 His offering was one silver charger
of the weight of an hundred and thirty shekels, one silver bowl of
seventy shekels, after the shekel of the sanctuary; both of them full
of fine flour mingled with oil for a meat offering: 32 One golden
spoon of ten shekels, full of incense: 33 One young bullock, one ram,
one lamb of the first year, for a burnt offering: 34 One kid of the
goats for a sin offering: 35 And for a sacrifice of peace offerings,
two oxen, five rams, five he goats, five lambs of the first year: this
was the offering of Elizur the son of Shedeur. 36 On the fifth day
Shelumiel the son of Zurishaddai, prince of the children of Simeon, did
offer: 37 His offering was one silver charger, the weight whereof was
an hundred and thirty shekels, one silver bowl of seventy shekels,
after the shekel of the sanctuary; both of them full of fine flour
mingled with oil for a meat offering: 38 One golden spoon of ten
shekels, full of incense: 39 One young bullock, one ram, one lamb of
the first year, for a burnt offering: 40 One kid of the goats for a
sin offering: 41 And for a sacrifice of peace offerings, two oxen,
five rams, five he goats, five lambs of the first year: this was the
offering of Shelumiel the son of Zurishaddai. 42 On the sixth day
Eliasaph the son of Deuel, prince of the children of Gad, offered: 43
His offering was one silver charger of the weight of an hundred and
thirty shekels, a silver bowl of seventy shekels, after the shekel of
the sanctuary; both of them full of fine flour mingled with oil for a
meat offering: 44 One golden spoon of ten shekels, full of incense:
45 One young bullock, one ram, one lamb of the first year, for a burnt
offering: 46 One kid of the goats for a sin offering: 47 And for a
sacrifice of peace offerings, two oxen, five rams, five he goats, five
lambs of the first year: this was the offering of Eliasaph the son of
Deuel. 48 On the seventh day Elishama the son of Ammihud, prince of
the children of Ephraim, offered: 49 His offering was one silver
charger, the weight whereof was an hundred and thirty shekels, one
silver bowl of seventy shekels, after the shekel of the sanctuary; both
of them full of fine flour mingled with oil for a meat offering: 50
One golden spoon of ten shekels, full of incense: 51 One young
bullock, one ram, one lamb of the first year, for a burnt offering:
52 One kid of the goats for a sin offering: 53 And for a sacrifice of
peace offerings, two oxen, five rams, five he goats, five lambs of the
first year: this was the offering of Elishama the son of Ammihud. 54
On the eighth day offered Gamaliel the son of Pedahzur, prince of the
children of Manasseh: 55 His offering was one silver charger of the
weight of an hundred and thirty shekels, one silver bowl of seventy
shekels, after the shekel of the sanctuary; both of them full of fine
flour mingled with oil for a meat offering: 56 One golden spoon of
ten shekels, full of incense: 57 One young bullock, one ram, one lamb
of the first year, for a burnt offering: 58 One kid of the goats for
a sin offering: 59 And for a sacrifice of peace offerings, two oxen,
five rams, five he goats, five lambs of the first year: this was the
offering of Gamaliel the son of Pedahzur. 60 On the ninth day Abidan
the son of Gideoni, prince of the children of Benjamin, offered: 61
His offering was one silver charger, the weight whereof was an hundred
and thirty shekels, one silver bowl of seventy shekels, after the
shekel of the sanctuary; both of them full of fine flour mingled with
oil for a meat offering: 62 One golden spoon of ten shekels, full of
incense: 63 One young bullock, one ram, one lamb of the first year,
for a burnt offering: 64 One kid of the goats for a sin offering:
65 And for a sacrifice of peace offerings, two oxen, five rams, five he
goats, five lambs of the first year: this was the offering of Abidan
the son of Gideoni. 66 On the tenth day Ahiezer the son of
Ammishaddai, prince of the children of Dan, offered: 67 His offering
was one silver charger, the weight whereof was an hundred and thirty
shekels, one silver bowl of seventy shekels, after the shekel of the
sanctuary; both of them full of fine flour mingled with oil for a meat
offering: 68 One golden spoon of ten shekels, full of incense: 69
One young bullock, one ram, one lamb of the first year, for a burnt
offering: 70 One kid of the goats for a sin offering: 71 And for a
sacrifice of peace offerings, two oxen, five rams, five he goats, five
lambs of the first year: this was the offering of Ahiezer the son of
Ammishaddai. 72 On the eleventh day Pagiel the son of Ocran, prince
of the children of Asher, offered: 73 His offering was one silver
charger, the weight whereof was an hundred and thirty shekels, one
silver bowl of seventy shekels, after the shekel of the sanctuary; both
of them full of fine flour mingled with oil for a meat offering: 74
One golden spoon of ten shekels, full of incense: 75 One young
bullock, one ram, one lamb of the first year, for a burnt offering:
76 One kid of the goats for a sin offering: 77 And for a sacrifice of
peace offerings, two oxen, five rams, five he goats, five lambs of the
first year: this was the offering of Pagiel the son of Ocran. 78 On
the twelfth day Ahira the son of Enan, prince of the children of
Naphtali, offered: 79 His offering was one silver charger, the weight
whereof was an hundred and thirty shekels, one silver bowl of seventy
shekels, after the shekel of the sanctuary; both of them full of fine
flour mingled with oil for a meat offering: 80 One golden spoon of
ten shekels, full of incense: 81 One young bullock, one ram, one lamb
of the first year, for a burnt offering: 82 One kid of the goats for
a sin offering: 83 And for a sacrifice of peace offerings, two oxen,
five rams, five he goats, five lambs of the first year: this was the
offering of Ahira the son of Enan. 84 This was the dedication of the
altar, in the day when it was anointed, by the princes of Israel:
twelve chargers of silver, twelve silver bowls, twelve spoons of gold:
85 Each charger of silver weighing an hundred and thirty shekels,
each bowl seventy: all the silver vessels weighed two thousand and four
hundred shekels, after the shekel of the sanctuary: 86 The golden
spoons were twelve, full of incense, weighing ten shekels apiece, after
the shekel of the sanctuary: all the gold of the spoons was an hundred
and twenty shekels. 87 All the oxen for the burnt offering were
twelve bullocks, the rams twelve, the lambs of the first year twelve,
with their meat offering: and the kids of the goats for sin offering
twelve. 88 And all the oxen for the sacrifice of the peace offerings
were twenty and four bullocks, the rams sixty, the he goats sixty, the
lambs of the first year sixty. This was the dedication of the altar,
after that it was anointed. 89 And when Moses was gone into the
tabernacle of the congregation to speak with him, then he heard the
voice of one speaking unto him from off the mercy seat that was upon
the ark of testimony, from between the two cherubims: and he spake unto
him.
We have here an account of the great solemnity of dedicating the
altars, both that of burnt-offerings and that of incense; they had been
sanctified before, when they were anointed (Lev. viii. 10, 11), but now
they were handselled, as it were, by the princes, with their free-will
offerings. They began the use of them with rich presents, great
expressions of joy and gladness, and extraordinary respect to those
tokens of God's presence with them. Now observe here,
I. That the princes and great men were first and forwardest in the
service of God. Those that are entitled to precedency should go before
in good works, and that is true honour. Here is an example to the
nobility and gentry, those that are in authority and of the first rank
in their country; they ought to improve their honour and power, their
estate and interest, for the promoting of religion, and the service of
God, in the places where they live. It is justly expected that those
who have more than others should do more good than others with what
they have, else they are unfaithful stewards, and will not make up
their account with joy. Nay, great men must not only with their wealth
and power assist and protect those that serve God, but they must make
conscience of being devout and religious themselves, and employing
themselves in the exercises of piety, which will greatly redound to the
honour of God (Ps. cxxxviii. 4, 5), and have a good influence upon
others, who will be the more easily persuaded to acts of devotion when
they see them thus brought into reputation. It is certain that the
greatest of men is less than the least of the ordinances of God; nor
are the meanest services of religion any disparagement to those that
make the greatest figure in the world.
II. The offerings they brought were very rich and valuable, so rich
that some think there was not so great a difference in estate between
them and others as that they were able to bear the expense of them
themselves, but that the heads of each tribe contributed to the
offering which their prince brought.
1. They brought some things to remain for standing service, twelve
large silver dishes, each about sixty ounces weight, as many large
silver cups, or bowls, of about thirty-five ounces--the former to be
used for the meat-offerings, the latter for the drink-offerings--the
former for the flesh of the sacrifices, the latter for the blood. The
latter was God's table (as it were), and it was fit that so great a
King should be served in plate. The golden spoons being filled with
incense were intended, it is probable, for the service of the golden
altar, for both the altars were anointed at the same time. Note, In
works of piety and charity we ought to be generous according as our
ability is. He that is the best should be served with the best we have.
The Israelites indeed might well afford to part with their gold and
silver in abundance to the service of the sanctuary, for they needed it
not to buy meat and victual their camp, being daily fed with bread from
heaven; nor did they need it to buy land, or pay their army, for they
were shortly to be put in possession of Canaan.
2. They brought some things to be used immediately, offerings of each
sort, burnt-offerings, sin-offerings, and a great many peace-offerings
(on part of which they were to feast with their friends), and the
meat-offerings that were to be annexed to them. Hereby they signified
their thankful acceptance of, and cheerful submission to, all those
laws concerning the sacrifices which God had lately by Moses delivered
to them. And, though it was a time of joy and rejoicing, yet it is
observable that still in the midst of their sacrifices we find a
sin-offering. Since in our best services we are conscious to ourselves
that there is a mixture of sin, it is fit that there should be even in
our most joyful services a mixture of repentance. In all our approaches
to God, we must by faith have an eye to Christ as the great
sin-offering, and make mention of him.
3. They brought their offerings each on a separate day, in the order
that they had been lately put into, so that the solemnity lasted twelve
days. So God appointed (v. 11): They shall bring their offering, each
prince on his day, and so they did. One sabbath must needs fall within
the twelve days, if not two, but it should seem they did not intermit
on the sabbath, for it was holy work, proper enough for a holy day. God
appointed that it should thus be done on several days, (1.) That
solemnity might be prolonged, and so might be universally taken notice
of by all Israel, and the remembrance of it more effectually preserved.
(2.) That an equal honour might thereby be put upon each tribe
respectively; in Aaron's breast-plate each had his precious stone, so
in this offering each had his day. (3.) Thus it would be done more
decently and in order; God's work should not be done confusedly, and in
a hurry; take time, and we shall have done the sooner, or at least we
shall have done the better. (4.) God hereby signified how much pleased
he is, and how much pleased we should be, with the exercises of piety
and devotion. The repetition of them should be a continual pleasure to
us, and we must not be weary of well doing. If extraordinary service be
required to be done for twelve days together, we must not shrink from
it, nor call it a task and a burden. (5.) The priests and Levites,
having this occasion to offer the same sacrifices, and those some of
every sort, every day, for so many days together, would have their
hands well set in, and would be well versed in the laws concerning
them. (6.) The peace-offerings were all to be eaten the same day they
were offered, and two oxen, five rams, five he-goats, and five lambs,
were enough for one day's festival; had there been more, especially if
all had been brought on one day, there might have been danger of
excess. The virtue of temperance must not be left, under pretence of
the religion of feasting.
4. All their offerings were exactly the same, without any variation,
though it is probable that neither the princes nor the tribes were all
alike rich; but thus it was intimated that all the tribes of Israel had
an equal share in the altar, and an equal interest in the sacrifices
that were offered upon it. Though one tribe was posted more honourably
in the camp than another, yet they and their services were all alike
acceptable to God. Nor must we have faith of our Lord Jesus Christ with
respect to persons, Jam. ii. 1.
5. Nahshon, the prince of the tribe of Judah, offered first, because
God had given that tribe the first post of honour in the camp; and the
rest of the tribes acquiesced, and offered in the same order in which
God had appointed them to encamp. Judah, of which tribe Christ came,
first, and then the rest; thus, in the dedication of souls to God,
every man is presented in his own order, Christ the first-fruits, 1
Cor. xv. 23. Some observe that Nahshon is the only one that is not
expressly called a prince (v. 12), which the Jews give this account of:
he is not called a prince, that he might not be puffed up because he
offered first; and all the others are called princes because they
(though some of them of the elder house) submitted, and offered after
him. Or, because the title of prince of Judah did more properly belong
to Christ, for unto him shall the gathering of the people be.
6. Though the offerings were all the same, yet the account of them is
repeated at large for each tribe, in the same words. We are sure there
are no vain repetitions in scripture; what then shall we make of these
repetitions? Might it not have served to say of this noble jury that
the same offering which their foreman brought each on his day brought
likewise? No, God would have it specified for each tribe: and why so?
(1.) It was for the encouragement of these princes, and of their
respective tribes, that each of their offerings being recorded at large
no slight might seem to be put upon them; for rich and poor meet
together before God. (2.) It was for the encouragement of all generous
acts of piety and charity, by letting us know that what is so given is
lent to the Lord, and he carefully records it, with every one's name
prefixed to his gift, because what is so given he will pay again, and
even a cup of cold water shall have its reward. He is not unrighteous,
to forget either the cost or the labour of love, Heb. vi. 10. We find
Christ taking particular notice of what was cast into the treasury,
Mark xii. 41. Though what is offered be but little, though it be a
contribution to the charity of others, yet if it be according to our
ability it shall be recorded, that it may be recompensed in the
resurrection of the just.
7. The sum total is added at the foot of the account (v. 84-88), to
show how much God was pleased with the mention of his
freewill-offerings, and what a great deal they amounted to in the
whole, when every prince brought in his quota! How greatly would the
sanctuary of God be enriched and beautified if all would in their
places do their part towards it, by exemplary purity and devotion,
extensive charity, and universal usefulness!
8. God signified his gracious acceptance of these presents that were
brought him, by speaking familiarly to Moses, as a man speaks to his
friend, from off the mercy-seat (v. 89, ch. xii. 8); and in speaking to
him he did in effect speak to all Israel, showing them this token for
good, Ps. ciii. 7. Note, By this we may know that God hears and accepts
our prayers if he gives us grace to hear and receive his word, for thus
our communion with him is maintained and kept up. I know not why we may
not suppose that upon each of the days on which these offerings were
brought (probably while the priests and offerers were feasting upon the
peace-offerings) Moses was in the tabernacle, receiving some of those
laws and orders which we have already met with in this and the
foregoing book. And here the excellent bishop Patrick observes that
God's speaking to Moses thus by an audible articulate voice, as if he
had been clothed with a holy body, might be looked upon as an earnest
of the incarnation of the Son of God in the fulness of time, when the
Word should be made flesh, and speak in the language of the sons of
men. For, however God at sundry times and in divers manners spoke unto
the fathers, he has in these last days spoken unto us by his Son. And
that he who now spoke to Moses, as the shechinah or divine Majesty,
from between the cherubim, was the eternal Word, the second person in
the Trinity, was the pious conjecture of many of the ancients; for all
God's communion with man is by his Son, by whom he made the world, and
rules the church, and who is the same yesterday, to-day, and for ever.
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N U M B E R S
CHAP. VIII.
This chapter is concerning the lamps or lights of the sanctuary. I. The
burning lamps in the candlestick, which the priests were charged to
tend, ver. 1-4. II. The living lamps (if I may so call them), The
Levites, who as ministers were burning and shining lights. The
ordination of the priests we had an account of, Lev. viii. Here we have
an account of the ordination of the Levites, the inferior clergy. 1.
How they were purified, ver. 5-8. 2. How they were parted with by the
people, ver. 9, 10. 3. How they were presented to God in lieu of the
firstborn, ver. 11-18. 4. How they were consigned to Aaron and his
sons, to be ministers to them, ver. 19. 5. How all these orders were
duly executed, ver. 20-22. And, lastly, the age appointed for their
ministration, ver. 23, &c.
The Lights of the Sanctuary. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto Aaron, and say
unto him, When thou lightest the lamps, the seven lamps shall give
light over against the candlestick. 3 And Aaron did so; he lighted
the lamps thereof over against the candlestick, as the Lord commanded
Moses. 4 And this work of the candlestick was of beaten gold, unto
the shaft thereof, unto the flowers thereof, was beaten work: according
unto the pattern which the Lord had showed Moses, so he made the
candlestick.
Directions were given long before this for the making of the golden
candlestick (Exod. xxv. 31), and it was made according to the pattern
shown to Moses in the mount, Exod. xxxviii. 17. But now it was that the
lamps were first ordered to be lighted, when other things began to be
used. Observe, 1. Who must light the lamps; Aaron himself, he lighted
the lamps, v. 3. As the people's representative to God, he thus did the
office of a servant in God's house, lighting his Master's candle; as
the representative of God to the people, he thus gave them the
intimations of God's will and favour, thus expressed (Ps. xviii. 28),
Thou wilt light my candle; and thus Aaron himself was now lately
directed to bless the people, The Lord make his face to shine upon
thee, ch. vi. 25. The commandment is a lamp, Prov. vi. 23. The
scripture is a light shining in a dark place, 2 Pet. i. 19. And a dark
place indeed even the church would be without it, as the tabernacle
(which had no window in it) without the lamps. Now the work of
ministers is to light these lamps, by expounding and applying the word
of God. The priest lighted the middle lamp from the fire of the altar,
and the rest of the lamps he lighted one from another, which (says Mr.
Ainsworth) signifies that the fountain of all light and knowledge is in
Christ, who has the seven spirits of God figured by the seven lamps of
fire (Rev. iv. 5), but that in the expounding of scripture one passage
must borrow light from another. He also supposes that, seven being a
number of perfection, by the seven branches of the candlestick is shown
the full perfection of the scriptures, which are able to make us wise
to salvation. 2. To what end the lamps were lighted, that they might
give light over against the candlestick, that is, to that part of the
tabernacle where the table stood, with the show-bread upon it, over
against the candlestick. They were not lighted like tapers in an urn,
to burn to themselves, but to give light to the other side of the
tabernacle, for therefore candles are lighted, Matt. v. 15. Note, The
lights of the world, the lights of the church, must shine as lights.
Therefore we have light, that we may give light.
The Consecration of the Levites. (b. c. 1490.)
5 And the Lord spake unto Moses, saying, 6 Take the Levites from
among the children of Israel, and cleanse them. 7 And thus shalt thou
do unto them, to cleanse them: Sprinkle water of purifying upon them,
and let them shave all their flesh, and let them wash their clothes,
and so make themselves clean. 8 Then let them take a young bullock
with his meat offering, even fine flour mingled with oil, and another
young bullock shalt thou take for a sin offering. 9 And thou shalt
bring the Levites before the tabernacle of the congregation: and thou
shalt gather the whole assembly of the children of Israel together:
10 And thou shalt bring the Levites before the Lord: and the children
of Israel shall put their hands upon the Levites: 11 And Aaron shall
offer the Levites before the Lord for an offering of the children of
Israel, that they may execute the service of the Lord. 12 And the
Levites shall lay their hands upon the heads of the bullocks: and thou
shalt offer the one for a sin offering, and the other for a burnt
offering, unto the Lord, to make an atonement for the Levites. 13 And
thou shalt set the Levites before Aaron, and before his sons, and offer
them for an offering unto the Lord. 14 Thus shalt thou separate the
Levites from among the children of Israel: and the Levites shall be
mine. 15 And after that shall the Levites go in to do the service of
the tabernacle of the congregation: and thou shalt cleanse them, and
offer them for an offering. 16 For they are wholly given unto me from
among the children of Israel; instead of such as open every womb, even
instead of the firstborn of all the children of Israel, have I taken
them unto me. 17 For all the firstborn of the children of Israel are
mine, both man and beast: on the day that I smote every firstborn in
the land of Egypt I sanctified them for myself. 18 And I have taken
the Levites for all the firstborn of the children of Israel. 19 And I
have given the Levites as a gift to Aaron and to his sons from among
the children of Israel, to do the service of the children of Israel in
the tabernacle of the congregation, and to make an atonement for the
children of Israel: that there be no plague among the children of
Israel, when the children of Israel come nigh unto the sanctuary. 20
And Moses, and Aaron, and all the congregation of the children of
Israel, did to the Levites according unto all that the Lord commanded
Moses concerning the Levites, so did the children of Israel unto them.
21 And the Levites were purified, and they washed their clothes; and
Aaron offered them as an offering before the Lord; and Aaron made an
atonement for them to cleanse them. 22 And after that went the
Levites in to do their service in the tabernacle of the congregation
before Aaron, and before his sons: as the Lord had commanded Moses
concerning the Levites, so did they unto them. 23 And the Lord spake
unto Moses, saying, 24 This is it that belongeth unto the Levites:
from twenty and five years old and upward they shall go in to wait upon
the service of the tabernacle of the congregation: 25 And from the
age of fifty years they shall cease waiting upon the service thereof,
and shall serve no more: 26 But shall minister with their brethren in
the tabernacle of the congregation, to keep the charge, and shall do no
service. Thus shalt thou do unto the Levites touching their charge.
We read before of the separating of the Levites from among the children
of Israel when they were numbered, and the numbering of them by
themselves (ch. iii. 6, 15), that they might be employed in the service
of the tabernacle. Now here we have directions given for their solemn
ordination (v. 6), and the performance of it, v. 20. All Israel must
know that they took not this honour to themselves, but were called of
God to it; nor was it enough that they were distinguished from their
neighbours, but they must be solemnly devoted to God. Note, All that
are employed for God must be dedicated to him, according as the degree
of employment is. Christian musts be baptized, ministers must be
ordained; we must first give ourselves unto the Lord, and then our
services. Observe in what method this was done:
I. The Levites must be cleansed, and were so. The rites and ceremonies
of their cleansing were to be performed, 1. By themselves. They must
wash their clothes, and not only bathe, but shave all their flesh, as
the leper was to do when he was cleansed, Lev. xiv. 8. They must cause
a razor to pass over all their flesh, to clear themselves from that
defilement which would not wash off. Jacob, whom God loved, was a
smooth man; it was Esau that was hairy. The great pains they were to
take with themselves to make themselves clean teaches all Christians,
and ministers particularly, by repentance and mortification, to cleanse
themselves from all filthiness of flesh and spirit, that they may
perfect holiness. Those must be clean that bear the vessels of the
Lord. 2. By Moses. He must sprinkle the water of purifying upon them,
which was prepared by divine direction. This signified the application
of the blood of Christ to our souls by faith, to purify us from an evil
conscience, that we may be fit to serve the living God. It is our duty
to cleanse ourselves, and God's promise that he will cleanse us.
II. The Levites, being thus prepared, must be brought before the Lord
in a solemn assembly of all Israel, and the children of Israel must put
their hands upon them (v. 10), so transferring their interest in them
and in their service (to which, as a part, the whole body of the people
was entitled) to God and to his sanctuary. They presented them to God
as living sacrifices, holy and acceptable, to perform a reasonable
service; and therefore, as the offerers in all other cases did, they
laid their hands upon them, desiring that their service might be
accepted in lieu of the attendance of the whole congregation,
particularly the first-born, which they acknowledge God might have
insisted on. This will not serve to prove a power in the people to
ordain ministers; for this imposition of hands by the children of
Israel upon the Levites did not make them ministers of the sanctuary,
but only signified the people's parting with that tribe out of their
militia, and civil incorporations, in order to their being made
ministers by Aaron, who was to offer them before the Lord. All the
congregation of the children of Israel could not lay hands on them, but
it is probable that the rulers and elders did it as the representative
body of the people. Some think that the first-born did it because in
their stead the Levites were consecrated to God. Whatever God calls for
from us to serve his own glory by, we must cheerfully resign it, lay
our hands upon it, not to detain it but to surrender it, and let it go
to him that is entitled to it.
III. Sacrifices were to be offered for them, a sin-offering first (v.
12), and then a burnt-offering, to make an atonement for the Levites,
who, as the parties concerned, were to lay their hands upon the head of
the sacrifices. See here, 1. That we are all utterly unworthy and unfit
to be admitted into and employed in the service of God, till atonement
be made for sin, and thereby our peace made with God. That interposing
cloud must be scattered before there can be any comfortable communion
settled between God and our souls. 2. That it is by sacrifice, by
Christ the great sacrifice, that we are reconciled to God, and made fit
to be offered to him. It is by him that Christians are sanctified to
the work of their Christianity, and ministers to the work of their
ministry. The learned bishop Patrick's notion of the sacrifice offered
by the Levites is that the Levites were themselves considered as an
expiatory sacrifice, for they were given to make atonement for the
children of Israel, (v. 19), and yet not being devoted to death, any
more than the first-born were, these two sacrifices were substituted in
their stead, upon which therefore they were to lay their hands, that
the sin which the children of Israel laid upon them (v. 10) might be
transferred to these beasts.
IV. The Levites themselves were offered before the Lord for an offering
of the children of Israel, v. 11. Aaron gave them up to God, as being
first given up by themselves, and by the children of Israel. The
original word signifies a wave-offering, not that they were actually
waved, but they were presented to God as the God of heaven, and the
Lord of the whole earth, as the wave-offerings were. And in calling
them wave-offerings it was intimated to them that they must continually
lift up themselves towards God in his service, lift up their eyes, lift
up their hearts, and must move to and fro with readiness in the
business of their profession. They were not ordained to be idle, but to
be active and stirring.
V. God here declares his acceptance of them: The Levites shall be mine,
v. 14. God took them instead of the first-born (v. 16-18), of which
before, ch. iii. 41. Note, What is in sincerity offered to God shall be
graciously owned and accepted by him. And his ministers who have
obtained mercy of him to be faithful have particular marks of favour
and honour put upon them: they shall be mine, and then (v. 15) they
shall go in to do the service of the tabernacle. God takes them for his
own, that they may serve him. All that expect to share in the
privileges of the tabernacle must resolve to do the service of the
tabernacle. As, on the one hand, none of God's creatures are his
necessary servants (he needs not the service of any of them), so, on
the other hand, none are taken merely as honorary servants, to do
nothing. All whom God owns he employs; angels themselves have their
services.
VI. They are then given as a gift to Aaron and his sons (v. 19), yet so
as that the benefit accrued to the children of Israel. 1. The Levites
must act under the priests as attendants on them, and assistants to
them, in the service of the sanctuary. Aaron offers them to God (v.
11), and then God gives them back to Aaron, v. 19. Note, Whatever we
give up to God, he will give back to us unspeakably to our advantage.
Our hearts, our children, our estates, are never more ours, more truly,
more comfortably ours, than when we have offered them up to God. 2.
They must act for the people. They were taken to do the service of the
children of Israel, that is, not only to do the service which they
should do, but to serve their interests, and do that which would really
redound to the honour, safety, and prosperity of the whole nation.
Note, Those that faithfully perform the service of God do one of the
best services that can be done to the public; God's ministers, while
they keep within the sphere of their office and conscientiously
discharge the duty of it, must be looked upon as some of the most
useful servants of their country. The children of Israel can as ill
spare the tribe of Levi as any of their tribes. But what is the service
they do the children of Israel? It follows, it is to make an atonement
for them, that there be no plague among them. It was the priests' work
to make atonement by sacrifice, but the Levites made atonement by
attendance, and preserved the peace with heaven which was made by
sacrifice. If the service of the priests in the tabernacle had been
left to all the first-born of Israel promiscuously, it would have been
either neglected or done unskillfully and irreverently, being done by
those that were not so closely tied to it, nor so diligently trained to
it, nor so constantly used to it, as the Levites were; and this would
bring a plague among the children of Israel--meaning, perhaps, the
death of the first-born themselves, which was the last and greatest of
the plagues of Egypt. To prevent this, and to preserve the atonement,
the Levites were appointed to do this service, who should be bred up to
it under their parents from their infancy, and therefore would be well
versed in it; and so the children of Israel, that is, the first-born,
should not need to come nigh to the sanctuary; or, when any Israelites
had occasion, the Levites would be ready to instruct them, and
introduce them, and so prevent any fatal miscarriage or mistake. Note,
It is a very great kindness to the church that ministers are appointed
to go before the people in the things of God, as guides, overseers, and
rulers, in religious worship, and to make that their business. When
Christ ascended on high, he gave these gifts, Eph. iv. 8, 11, 12.
VII. The time of their ministration is fixed. 1. They were to enter
upon the service at twenty-five years old, v. 24. They were not charged
with the carrying of the tabernacle and the utensils of it till they
were thirty years old, ch. iv. 3. But they were entered to be otherwise
serviceable at twenty-five years old, a very good age for ministers to
begin their public work at. The work then required that strength of
body and the work now requires that maturity of judgment and steadiness
of behaviour which men rarely arrive at till about that age; and
novices are in danger of being lifted up with pride. 2. They were to
have a writ of ease at fifty years old; then they were to return from
the warfare, as the phrase is (v. 25), not cashiered with disgrace, but
preferred rather to the rest which their age required, to be loaded
with the honours of their office, as hitherto they had been with the
burdens of it. They shall minister with their brethren in the
tabernacle, to direct the junior Levites, and set them in; and they
shall keep the charge, as guards upon the avenues of the tabernacle, to
see that no stranger intruded, nor any person in his uncleanness, but
they shall not be put upon any service which may be a fatigue to them.
If God's grace provide that men shall have ability according to their
work, man's prudence should take care that men have work only according
to their ability. The aged are most fit for trusts, and to keep the
charge; the younger are most fit for work, and to do the service. Those
that have used the office of a servant well purchase to themselves a
good degree, 1 Tim. iii. 13. Yet indeed gifts are not tied to ages (Job
xxxii. 9), but all these worketh that one and the self-same Spirit.
Thus was the affair of the Levites settled.
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N U M B E R S
CHAP. IX.
This chapter is, I. Concerning the great ordinance of the passover; 1.
Orders given for the observance of it, at the return of the year, ver.
1-5. 2. Provisos added in regard to such as should be ceremonially
unclean, or otherwise disabled, at the time when the passover was to be
kept, ver. 6-14. II. Concerning the great favour of the pillar of
cloud, which was a guide to Israel through the wilderness, ver. 15, &c.
The Law of the Passover. (b. c. 1490.)
1 And the Lord spake unto Moses in the wilderness of Sinai, in the
first month of the second year after they were come out of the land of
Egypt, saying, 2 Let the children of Israel also keep the passover at
his appointed season. 3 In the fourteenth day of this month, at even,
ye shall keep it in his appointed season: according to all the rites of
it, and according to all the ceremonies thereof, shall ye keep it. 4
And Moses spake unto the children of Israel, that they should keep the
passover. 5 And they kept the passover on the fourteenth day of the
first month at even in the wilderness of Sinai: according to all that
the Lord commanded Moses, so did the children of Israel. 6 And there
were certain men, who were defiled by the dead body of a man, that they
could not keep the passover on that day: and they came before Moses and
before Aaron on that day: 7 And those men said unto him, We are
defiled by the dead body of a man: wherefore are we kept back, that we
may not offer an offering of the Lord in his appointed season among the
children of Israel? 8 And Moses said unto them, Stand still, and I
will hear what the Lord will command concerning you. 9 And the Lord
spake unto Moses, saying, 10 Speak unto the children of Israel,
saying, If any man of you or of your posterity shall be unclean by
reason of a dead body, or be in a journey afar off, yet he shall keep
the passover unto the Lord. 11 The fourteenth day of the second month
at even they shall keep it, and eat it with unleavened bread and bitter
herbs. 12 They shall leave none of it unto the morning, nor break any
bone of it: according to all the ordinances of the passover they shall
keep it. 13 But the man that is clean, and is not in a journey, and
forbeareth to keep the passover, even the same soul shall be cut off
from among his people: because he brought not the offering of the Lord
in his appointed season, that man shall bear his sin. 14 And if a
stranger shall sojourn among you, and will keep the passover unto the
Lord; according to the ordinance of the passover, and according to the
manner thereof, so shall he do: ye shall have one ordinance, both for
the stranger, and for him that was born in the land.
Here we have,
I. An order given for the solemnization of the passover, the day
twelvemonth after they came out of Egypt, on the fourteenth day of the
first month of the second year, some days before they were numbered,
for that was done in the beginning of the second month. Observe, 1. God
gave particular orders for the keeping of this passover, otherwise (it
should seem) they would not have kept it, for, in the first institution
of this ordinance, it was appointed to be kept when they should come
into the land of promise, Exod. xii. 25. And, no passover till they
came to Canaan, Josh. v. 10. This was an early indication of the
abolishing of the ceremonial institutions at last, that, so soon after
they were first appointed, some of them were suffered to lie asleep for
so many years. The ordinance of the Lord's supper (which came in the
room of the passover) was not thus intermitted or set aside in the
first days of the Christian church, though those were days of greater
difficulty and distress than Israel knew in the wilderness; nay, in the
times of persecution, the Lord's supper was celebrated more frequently
than afterwards. The Israelites in the wilderness could not forget
their deliverance out of Egypt, their present state was a constant
memorandum of it to them. All the danger was when they came to Canaan;
there therefore they had need to be reminded of the rock out of which
they were hewn. However, because the first passover was celebrated in a
hurry, and was rather the substance itself than the sign, it was the
will of God that at the return of the year, when they were more
composed, and better acquainted with the divine law, they should
observe it again, that their children might more distinctly understand
the solemnity and the better remember it hereafter. Calvin supposes
that they were obliged to keep it now, and notes it as an instance of
their carelessness that they had need to be reminded of an institution
which they so lately received. 2. Moses faithfully transmitted to the
people the orders given him, v. 4. Thus Paul delivered to the churches
what he received of the Lord concerning the gospel passover, 1 Cor. xi.
23. Note, Magistrates must be monitors, and ministers must stir up
men's minds by way of remembrance to that which is good. 3. The people
observed the orders given them, v. 5. Though they had lately kept the
feast of dedication (ch. vii.), yet they did not desire to excuse
themselves with that from keeping this feast. Note, Extraordinary
performances must not supersede or jostle out or stated services. They
kept the passover even in the wilderness: though our condition be
solitary and unsettled, yet we must keep up our attendance on God by
holy ordinances as we have opportunity, for in them we may find the
best conversation and the best repose. Thus is God' Israel provided for
in a desert.
II. Instructions given concerning those that were ceremonially unclean
when they were to eat the passover. The law of the passover required
every Israelite to eat of it. Some subsequent laws had forbidden those
that had contracted any ceremonial pollution to eat of the holy things;
those whose minds and consciences are defiled by sin are utterly unfit
for communion with God, and cannot partake, with any true comfort, of
the gospel passover, till they are cleansed by true repentance and
faith: and a sad dilemma they are in; if they come not to holy
ordinances, they are guilty of a contempt of them; if they do come in
their pollution, they are guilty of a profanation of them. They must
therefore wash, and then compass God's altar. Now,
1. Here is the case that happened in Israel when this passover was to
be kept: Certain men were defiled by the dead body of a man (v. 6), and
they lay under that defilement seven days (ch. xix. 11), and in that
time might not eat of the holy things, Lev. vii. 20. This was not their
iniquity, but their infelicity: some persons must touch dead bodies, to
bury them out of sight, and therefore they could, with the better
grace, bring their complaint to Moses.
2. The application made to Moses by the person concerned, v. 7. Note,
It is people's wisdom, in difficult cases concerning sin and duty, to
consult with their ministers whom God has set over them, and to ask the
law at their mouth, Mal. ii. 7. These means we must use in pursuance of
our prayers to God to lead us in a plain path. Observe with what
trouble and concern these men complained that they were kept back from
offering to the Lord. They did not complain of the law as unjust, but
lamented their unhappiness that they fell under the restraint of it at
this time, and desired some expedient might be found out for their
relief. Note, It is a blessed thing to see people hungering and
thirsting after God's ordinances, and to hear them complaining of that
which prevents their enjoyment of them. It should be a trouble to us
when by any occasion we are kept back from bringing our offering in the
solemnities of a sabbath or a sacrament, as it was to David when he was
banished from the altar, Ps. xlii. 1, 2.
3. The deliberation of Moses in resolving this case. Here seemed to be
law against law; and, though it is a rule that the latter law must
explain the former, yet he pitied these Israelites that were thus
deprived of the privilege of the passover, and therefore took time to
consult the oracles, and to know what was the mind of God in this case:
I will hear what the Lord will command concerning you, v. 8. Ministers
must take example hence in resolving cases of conscience. (1.) They
must not determine rashly, but take time to consider, that every
circumstance may be duly weighted, the case viewed in a true light, and
spiritual things compared with spiritual. (2.) They must ask counsel at
God's mouth, and not determine according to the bias of their own fancy
or affection, but impartially, according to the mind of God, to the
best of their knowledge. We have no such oracle to consult as Moses
had, but we must have recourse to the law and the testimony, and speak
according to that rule; and if, in difficult cases, we take time to
spread the matter in particular before God by humble believing prayer,
we have reason to hope that the Spirit who is promised to lead us into
all truth will enable us to direct others in the good and right way.
4. The directions which God gave in this case, and in other similar
cases, explanatory of the law of the passover. The disagreeable
accident produced good laws. (1.) Those that happened to be
ceremonially unclean at the time when the passover should be eaten were
allowed to eat it that day month, when they were clean; so were those
that happened to be in a journey afar off, v. 10, 11. See here, [1.]
That when we are to attend upon God in solemn ordinances it is very
necessary both that we be clean and that we be composed. [2.] That that
may excuse the deferring of a duty for a time which yet will not
justify us in the total neglect and omission of it. He that is at
variance with his brother may leave his gift before the altar, while he
goes to be reconciled to his brother; but when he has done his part
towards it, whether it be effected or no, he must come again and offer
his gift, Matt. v. 23, 24. This secondary passover was to be kept on
the same day of the month with the first, because the ordinance was a
memorial of their deliverance on that day of the month. Once we find
the whole congregation keeping the passover on this fourteenth day of
the second month, in Hezekiah's time (2 Chron. xxx. 15), which perhaps
may help to account for the admission of some that were not clean to
the eating of it. Had the general passover been kept in the first
month, the unclean might have been put off till the second; but, that
being kept in the second month, they had no warrant to eat it in the
third month, and therefore, rather than not eat of it at all, they were
admitted, though not cleansed according to the purification of the
sanctuary, v. 19, 20. (2.) Whenever the passover was kept in the second
month, all the rites and ceremonies of it must be strictly observed, v.
12. They must not think that, because the time was dispensed with, any
part of the solemnity of it might be abated; when we cannot do as we
would we must do the utmost we can in the service of God. (3.) This
allowance in a case of necessity would be no means countenance or
indulge any in their neglect to keep the passover at the time
appointed, when they were not under the necessity, v. 13. When a person
is under no incapacity to eat the passover in the appointed time, if he
neglects it then, upon the presumption of the liberty granted by this
law, he puts an affront upon God, impiously abuses his kindness, and he
shall certainly bear his sin, and be cut off from his people. Note, As
those who against their minds are forced to absent themselves from
God's ordinances may comfortably expect the favours of God's grace
under their affliction, so those who of choice absent themselves may
justly expect the tokens of God's wrath for their sin. Be not deceived,
God is not mocked. (4.) Here is a clause added in favour of strangers,
v. 14. Though it was requisite that the stranger who would join with
them in eating the passover should be circumcised as a proselyte to
their religion (Exod. xii. 48, 49), yet this kind admission of those
that were not native Israelites to eat the passover was an intimation
of the favour designed for the poor Gentiles by Christ. As then there
was one law, so in the days of the Messiah there should be one gospel,
for the stranger and for him that was born in the land; for in every
nation he that fears God and works righteousness is accepted of him,
and this was a truth before Peter perceived it, Acts x. 34, 35.
The Pillar of Cloud and Fire. (b. c. 1490.)
15 And on the day that the tabernacle was reared up the cloud covered
the tabernacle, namely, the tent of the testimony: and at even there
was upon the tabernacle as it were the appearance of fire, until the
morning. 16 So it was alway: the cloud covered it by day, and the
appearance of fire by night. 17 And when the cloud was taken up from
the tabernacle, then after that the children of Israel journeyed: and
in the place where the cloud abode, there the children of Israel
pitched their tents. 18 At the commandment of the Lord the children
of Israel journeyed, and at the commandment of the Lord they pitched:
as long as the cloud abode upon the tabernacle they rested in their
tents. 19 And when the cloud tarried long upon the tabernacle many
days, then the children of Israel kept the charge of the Lord, and
journeyed not. 20 And so it was, when the cloud was a few days upon
the tabernacle; according to the commandment of the Lord they abode in
their tents, and according to the commandment of the Lord they
journeyed. 21 And so it was, when the cloud abode from even unto the
morning, and that the cloud was taken up in the morning, then they
journeyed: whether it was by day or by night that the cloud was taken
up, they journeyed. 22 Or whether it were two days, or a month, or a
year, that the cloud tarried upon the tabernacle, remaining thereon,
the children of Israel abode in their tents, and journeyed not: but
when it was taken up, they journeyed. 23 At the commandment of the
Lord they rested in the tents, and at the commandment of the Lord they
journeyed: they kept the charge of the Lord, at the commandment of the
Lord by the hand of Moses.
We have here the history of the cloud; not a natural history: who knows
the balancings of the clouds? but a divine history of a cloud that was
appointed to be the visible sign and symbol of God's presence with
Israel.
I. When the tabernacle was finished this cloud, which before had hung
on high over their camp, settled upon the tabernacle, and covered it,
to show that God manifests his presence with his people in and by his
ordinances; there he makes himself known, and to them we must look if
we would see the beauty of the Lord, Ps. xxvii. 4; Ezek. xxxvii. 26,
27. Thus God glorified his own appointments, and signified his
acceptance of his people's love and obedience.
II. That which appeared as a cloud by day appeared as a fire all night.
Had it been a cloud only, it would not have been visible by night; and,
had it been a fire only, it would have been scarcely discernible by
day; but God would give them sensible demonstrations of the constancy
of his presence with them, and his care of them, and that he kept them
night and day, Isa. xxvii. 3; Ps. cxxi. 6. And thus we are taught to
set God always before us, and to see him near us both night and day.
Something of the nature of that divine revelation which the
Old-Testament church was governed by might also be signified by these
visible signs of God's presence, the cloud denoting the darkness and
the fire the terror of that dispensation, in comparison with the more
clear and comfortable discoveries God has made of his glory in the face
of Jesus Christ.
III. This pillar of cloud and fire directed and determined all the
motions, marches, and encampments, of Israel in the wilderness. 1. As
long as the cloud rested upon the tabernacle, so long they continued in
the same place, and never stirred; though no doubt they were very
desirous to be pressing forward in their journey towards Canaan, where
they longed to be and hoped to be quickly, yet as long as the cloud
rested, if it was a month or a year, so long they rested, v. 22. Note,
He that believeth doth not make haste. There is no time lost while we
are waiting God's time. It is as acceptable a piece of submission to
the will of God to sit still contentedly when our lot requires it as to
work for him when we are called to it. 2. When the cloud was taken up,
they removed, how comfortably soever they were encamped, v. 17. Whether
it moved by day or night, they delayed not to attend its motions (v.
21), and probably there were some appointed to stand sentinel day and
night within sight of it, to give timely notice to the camp of its
beginning to stir, and this called keeping the charge of the Lord. The
people, being thus kept at a constant uncertainty, and having no time
fixed for stopping or removing, were obliged to hold themselves in
constant readiness to march upon very short warning. And for the same
reason we are kept at uncertainty concerning the time of our putting
off the earthly house of this tabernacle, that we may be always ready
to remove at the commandment of the Lord. 3. As long and as far as the
cloud moved, so long and so far they marched, and just where it abode
they pitched their tents about it, and God's tent under it, v. 17.
Note, It is uncomfortable staying when God has departed, but very safe
and pleasant going when we see God go before us and resting where he
appoints us to rest. This is repeated again and again in these verses,
because it was a constant miracle, and often repeated, and what never
failed in all their travels, and because it is a matter which we should
take particular notice of as very significant and instructive. It is
mentioned long after by David (Ps. cv. 39), and by the people of God
after their captivity, Neh. ix. 19. And the guidance of this cloud is
spoken of as signifying the guidance of the blessed Spirit. Isa. lxiii.
14, The Spirit of the Lord caused him to rest, and so didst thou lead
thy people. This teaches us, (1.) The particular care God takes of his
people. Nothing could be more expressive and significant of God's
tenderness of Israel than the guidance of this cloud was; it led them
by the right way (Ps. cvii. 7), went on their pace: God did by it, as
it were, cover them with his feathers. We are not now to expect such
sensible tokens of the divine presence and guidance as this was, but
the promise is sure to all God's spiritual Israel that he will guide
them by his counsel (Ps. lxxiii. 24), even unto death (Ps. xlviii. 14),
that all the children of God shall be led by the Spirit of God (Rom.
viii. 14), that he will direct the paths of those who in all their ways
acknowledge him, Prov. iii. 6. There is a particular providence
conversant about all their affairs, to direct and overrule them for the
best. The steps of a good man are ordered by the Lord, Ps. xxxvii. 23.
(2.) The particular regard we ought to have to God in all our ways. In
our affections and actions we must follow the direction of his word and
Spirit; all the motions of our souls must be guided by the divine will;
at the commandment of the Lord our hearts should always move and rest;
in all our affairs we must follow Providence, reconciling ourselves to
all its disposals, and bringing our mind to our condition, whatever it
is. The people of Israel, having the cloud for their guide, were eased
of the trouble of holding councils of war, to consider when and whither
they should march, which might have occasioned strifes and debates
among them: nor needed they to send spies before to inform them of the
posture of the country, or pioneers to clear the way, or officers to
mark out their camp; the pillar of cloud did all this for them: and
those that by faith commit their works to the Lord, though they are
bound to the prudent use of means, yet may in like manner be easy in
the expectation of the event. "Father, thy will be done; dispose of me
and mine as thou pleasest; here I am, desirous to be found waiting on
my God continually, to journey and rest at the commandment of the Lord.
What thou wilt, and where thou wilt, only let me be thine, and always
in the way of my duty."
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N U M B E R S
CHAP. X.
In this chapter we have, I. Orders given about the making and using of
silver trumpets, which seems to have been the last of all the
commandments God gave upon Mount Sinai, and one of the least, yet not
without its significancy, ver. 1-10. II. The history of the removal of
Israel's camp from Mount Sinai, and their orderly march into the
wilderness of Paran, ver. 11-28. III. Moses's treaty with Hobab, his
brother-in-law, ver. 29-32. IV. Moses's prayer at the removing and
resting of the ark, ver. 33, &c.
The Moving of the Camp. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Make thee two trumpets of
silver; of a whole piece shalt thou make them: that thou mayest use
them for the calling of the assembly, and for the journeying of the
camps. 3 And when they shall blow with them, all the assembly shall
assemble themselves to thee at the door of the tabernacle of the
congregation. 4 And if they blow but with one trumpet, then the
princes, which are heads of the thousands of Israel, shall gather
themselves unto thee. 5 When ye blow an alarm, then the camps that
lie on the east parts shall go forward. 6 When ye blow an alarm the
second time, then the camps that lie on the south side shall take their
journey: they shall blow an alarm for their journeys. 7 But when the
congregation is to be gathered together, ye shall blow, but ye shall
not sound an alarm. 8 And the sons of Aaron, the priests, shall blow
with the trumpets; and they shall be to you for an ordinance for ever
throughout your generations. 9 And if ye go to war in your land
against the enemy that oppresseth you, then ye shall blow an alarm with
the trumpets; and ye shall be remembered before the Lord your God, and
ye shall be saved from your enemies. 10 Also in the day of your
gladness, and in your solemn days, and in the beginnings of your
months, ye shall blow with the trumpets over your burnt offerings, and
over the sacrifices of your peace offerings; that they may be to you
for a memorial before your God: I am the Lord your God.
We have here directions concerning the public notices that were to be
given to the people upon several occasions by sound of trumpet. In a
thing of this nature, one would think, Moses needed not to have been
taught of God: his own reason might teach him the conveniency of
trumpets; but the constitution of Israel was to be in every thing
divine, and therefore even in this matter, small as it seems. Moses is
here directed, 1. About the making of them. They must be made of
silver; not cast but of beaten work (as some read it), the matter and
shape, no doubt, very fit for the purpose. He was now ordered to make
but two, because there were but two priests to use them. But in
Solomon's time we read of 120 priests sounding with trumpets, 2 Chron.
v. 12. The form of these trumpets is supposed to have been much like
ours at this day. 2. Who were to make use of them; not any inferior
person, but the priests themselves, the sons of Aaron, v. 8. As great
as they were, they must not think it a disparagement to them to be
trumpeters in the house of God; the meanest office there was
honourable. This signified that the Lord's ministers should lift up
their voice like a trumpet, to show people their sins (Isa. lviii. 1),
to call them to Christ, Isa. xxvii. 13. 3. Upon what occasions the
trumpets were to be sounded. (1.) For the calling of assemblies, v. 2.
Thus they are told to blow the trumpet in Zion for the calling of a
solemn assembly together, to sanctify a fast, Joel ii. 15. Public
notice ought to be given of the time and place of religious assemblies;
for the invitation to the benefit or ordinances is general: whoever
will, let him come. wisdom cries in the chief places of concourse. But,
that the trumpet might not give an uncertain sound, they are directed,
if only the princes and elders were to meet, to blow but one of the
trumpets; less should serve to call them together, who ought to be
examples of forwardness in any thing that is good: but, if the body of
the people were to be called together, both the trumpets must be
sounded, that they might be heard at the greater distance. In allusion
to this, they are said to be blessed that hear the joyful sound (Ps.
lxxxix. 15), that is, that are invited and called upon to wait upon God
in public ordinances, Ps. cxxii. 1. And the general assembly at the
great day will be summoned by the sound of the archangel's trumpet,
Matt. xxiv. 31. (2.) For the journeying of the camps, to give notice
when each squadron must move; for no man's voice could reach to give
the word of command: soldiers with us that are well disciplined may be
exercised by beat of drums. When the trumpets were blown for this
purpose, they must sound an alarm (v. 5), a broken, quavering,
interrupted sound, which was proper to excite and encourage the minds
of people in their marches against their enemies; whereas a continued
equal sound was more proper for the calling of the assembly together
(v. 7): yet when the people were called together to deprecate God's
judgments we find an alarm sounded, Joel ii. 1. At the first sounding,
Judah's squadron marched, at the second Reuben's, at the third
Ephraim's, at the fourth Dan's, v. 5, 6. And some think that this was
intended to sanctify their marches, for thus were proclaimed by the
priests, who were God's mouth to the people, not only the divine orders
given them to move, but the divine blessing upon them in all their
motions. He that hath ears, let him hear that God is with them of a
truth. King Abijah valued himself and his army very much upon this (2
Chron. xiii. 12), God himself is with us for our captain and his
priests with sounding trumpets. (3.) For the animating and encouraging
of their armies, when they went out in battle (v. 9): "If you go to
war, blow with the trumpets, signifying thereby your appeal to heaven
for the decision of the controversy, and your prayer to God to give you
victory; and God will own this his own institution, and you shall be
remembered before the Lord your God." God will take notice of this
sound of the trumpet, and be engaged to fight their battles, and let
all the people take notice of it, and be encouraged to fight his, as
David, when he heard a sound of a going upon the tops of the mulberry
trees. Not that God needed to be awaked by sound of trumpet any more
than Christ needed to be awaked by his disciples in the storm, Matt.
viii. 25. But where he intends mercy it is his will that we should
solicit it; ministers must stir up the good soldiers of Jesus Christ to
fight manfully against sin, the world, and the devil, by assuring them
that Christ is the captain of their salvation, and will tread Satan
under their feet. (4.) For the solemnizing of their sacred feasts, v.
10. One of their feasts was called a memorial of the blowing of
trumpets, Lev. xxiii. 23, &c. And it should seem they were thus to
grace the solemnity of all their feasts (Ps. lxxxi. 3), and their
sacrifices (2 Chron. xxix. 27), to intimate with what joy and delight
they performed their duty to God, and to raise the minds of those that
attended the services to a holy triumph in the God they worshipped. And
then their performances were for a memorial before God; for he takes
pleasure in our religious exercises when we take pleasure in them. Holy
work should be done with holy joy.
The Removal of the Camp. (b. c. 1490.)
11 And it came to pass on the twentieth day of the second month, in the
second year, that the cloud was taken up from off the tabernacle of the
testimony. 12 And the children of Israel took their journeys out of
the wilderness of Sinai; and the cloud rested in the wilderness of
Paran. 13 And they first took their journey according to the
commandment of the Lord by the hand of Moses. 14 In the first place
went the standard of the camp of the children of Judah according to
their armies: and over his host was Nahshon the son of Amminadab. 15
And over the host of the tribe of the children of Issachar was
Nethaneel the son of Zuar. 16 And over the host of the tribe of the
children of Zebulun was Eliab the son of Helon. 17 And the tabernacle
was taken down; and the sons of Gershon and the sons of Merari set
forward, bearing the tabernacle. 18 And the standard of the camp of
Reuben set forward according to their armies: and over his host was
Elizur the son of Shedeur. 19 And over the host of the tribe of the
children of Simeon was Shelumiel the son of Zurishaddai. 20 And over
the host of the tribe of the children of Gad was Eliasaph the son of
Deuel. 21 And the Kohathites set forward, bearing the sanctuary: and
the other did set up the tabernacle against they came. 22 And the
standard of the camp of the children of Ephraim set forward according
to their armies: and over his host was Elishama the son of Ammihud.
23 And over the host of the tribe of the children of Manasseh was
Gamaliel the son of Pedahzur. 24 And over the host of the tribe of
the children of Benjamin was Abidan the son of Gideoni. 25 And the
standard of the camp of the children of Dan set forward, which was the
rereward of all the camps throughout their hosts: and over his host was
Ahiezer the son of Ammishaddai. 26 And over the host of the tribe of
the children of Asher was Pagiel the son of Ocran. 27 And over the
host of the tribe of the children of Naphtali was Ahira the son of
Enan. 28 Thus were the journeyings of the children of Israel
according to their armies, when they set forward.
Here is, I. A general account of the removal of the camp of Israel from
Mount Sinai, before which mountain it had lain now about a year, in
which time and place a great deal of memorable business was done. Of
this removal, it should seem, God gave them notice some time before
(Deut. i. 6, 7): You have dwelt long enough in this mountain, turn you
and take your journey towards the land of promise. The apostle tells us
that mount Sinai genders to bondage (Gal. iv. 24), and signifies the
law there given, which is of use indeed as a schoolmaster to bring us
to Christ, yet we must not rest in it, but advance towards the joys and
liberties of the children of God, for our happiness is conferred not by
the law, but by promise. Observe, 1. The signal given (v. 11): The
cloud was taken up, and we may suppose it stood for some time, till
they were ready to march; and a great deal of work it was to take down
all those tents, and pack up all those goods that they had there; but
every family being employed about its own, and all at the same time,
many hands made quick work of it. 2. The march began: They took their
journey according to the commandment of the Lord, and just as the cloud
led them, v. 13. Some think that mention is thus frequently made in
this and the foregoing chapter of the commandment of the Lord, guiding
and governing them in all their travels, to obviate the calumny and
reproach which were afterwards thrown upon Israel, that they tarried so
long in the wilderness, because they had lost themselves there, and
could not find the way out. No, the matter was not so; in every stage,
in every step, they were under divine direction; and, if they knew not
where they were, yet he that led them knew. Note, Those that have given
up themselves to the direction of God's word and Spirit steer a steady
course, even when they seem to be bewildered. While they are sure they
cannot lose their God and guide, they need not fear losing their way.
3. The place they rested in, after three days' march: They went out of
the wilderness of Sinai, and rested in the wilderness of Paran. Note,
All our removals in this world are but from one wilderness to another.
The changes which we think will be for the better do not always prove
so; while we carry about with us, wherever we go, the common
infirmities of human nature, we must expect, wherever we go, to meet
with its common calamities; we shall never be at rest, never at home,
till we come to heaven, and all will be well there.
II. A particular draught of the order of their march, according to the
late model. 1. Judah's squadron marched first, v. 14-16. The leading
standard, now lodged with that tribe, was an earnest of the sceptre
which in David's time should be committed to it, and looked further to
the captain of our salvation, of whom it was likewise foretold that
unto him should the gathering of the people be. 2. Then came those two
families of the Levites which were entrusted to carry the tabernacle.
As soon as ever the cloud was taken up, the tabernacle was taken down,
and packed up for removing, v. 17. And here the six wagons came laden
with the more bulky part of the tabernacle. This frequent removing of
the tabernacle in all their journeys signified the movableness of that
ceremonial dispensation. That which was so often shifted would at
length vanish away, Heb. viii. 13. 3. Reuben's squadron marched forward
next, taking place after Judah, according to the commandment of the
Lord, v. 18-20. 4. Then the Kohathites followed with their charge, the
sacred furniture of the tabernacle, in the midst of the camp, the
safest and most honourable place, v. 21. And they (that is, says the
margin, the Gershonites and Merarites) did set up the tabernacle
against they came; and perhaps it is expressed thus generally because,
if there was occasion, not those Levites only, but the other Israelites
that were in the first squadron, lent a hand to the tabernacle to
hasten the rearing of it up, even before they set up their own tents.
5. Ephraim's squadron followed next after the ark (v. 22-24), to which
some think the psalmist alludes when he prays (Ps. lxxx. 2), Before
Ephraim, Benjamin, and Manasseh, the three tribes that composed this
squadron, stir up thy strength (and the ark is called his strength, Ps.
lxxviii. 61), and come and save us. 6. Dan's squadron followed last, v.
25-27. It is called the rearward, or gathering host, of all the camps,
because it gathered up all that were left behind; not the women and
children (these we may suppose were taken care of by the heads of their
families in their respective tribes), but all the unclean, the mixed
multitude, and all that were weak and feeble, and cast behind in their
march. Note, He that leadeth Joseph like a flock has a tender regard to
the hindmost (Ezek. xxxiv. 16), that cannot keep pace with the rest,
and of all that are given him he will lose none, John xvii. 11.
Moses's Request to Hobab. (b. c. 1490.)
29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses'
father in law, We are journeying unto the place of which the Lord said,
I will give it you: come thou with us, and we will do thee good: for
the Lord hath spoken good concerning Israel. 30 And he said unto him,
I will not go; but I will depart to mine own land, and to my kindred.
31 And he said, Leave us not, I pray thee; forasmuch as thou knowest
how we are to encamp in the wilderness, and thou mayest be to us
instead of eyes. 32 And it shall be, if thou go with us, yea, it
shall be, that what goodness the Lord shall do unto us, the same will
we do unto thee. 33 And they departed from the mount of the Lord
three days' journey: and the ark of the covenant of the Lord went
before them in the three days' journey, to search out a resting place
for them. 34 And the cloud of the Lord was upon them by day, when
they went out of the camp. 35 And it came to pass, when the ark set
forward, that Moses said, Rise up, Lord, and let thine enemies be
scattered; and let them that hate thee flee before thee. 36 And when
it rested, he said, Return, O Lord, unto the many thousands of Israel.
Here is, I. An account of what passed between Moses and Hobab, now upon
this advance which the camp of Israel made towards Canaan. Some think
that Hobab was the same with Jethro, Moses's father-in-law, and that
the story, Exod. xviii., should come in here; it seems more probable
that Hobab was the son of Jethro, alias Reuel, or Raguel (Exod. ii.
18), and that when the father, being aged, went to his own land (Exod.
xviii. 27), he left his son Hobab with Moses, as Barzillai left Chimham
with David; and the same word signifies both a father-in-law and a
brother-in-law. Now this Hobab staid contentedly with Israel while they
encamped at Mount Sinai, near his own country; but, now that they were
removing, he was for going back to his own country and kindred, and his
father's house. Here is, 1. The kind invitation Moses gives him to go
forward with them to Canaan, v. 29. He tempts him with a promise that
they would certainly be kind to him, and puts God's word in for
security: The Lord hath spoken good concerning Israel. As if he had
said, "Come, cast in thy lot among us, and thou shalt fare as we fare;
and we have the promise of God that we shall fare well." Note, Those
that are bound for the heavenly Canaan should invite and encourage all
their friends to go along with them, for we shall have never the less
of the treasures of the covenant, and the joys of heaven, for others
coming in to share with us. And what argument can be more powerful with
us to take God's people for our people than this, that God hath spoken
good concerning them? It is good having fellowship with those that have
fellowship with God (1 John i. 3), and going with those with whom God
is, Zech. viii. 23. 2. Hobab's inclination, and present resolution, to
go back to his own country, v. 30. One would have thought that he who
had seen so much of the special presence of God with Israel, and such
surprising tokens of his favour to them, would not have needed much
invitation to embark with them. But his refusal must be imputed to the
affection he had for his native air and soil, which was not
overpowered, as it ought to have been, by a believing regard to the
promise of God and a value for covenant blessings. He was indeed a son
of Abraham's loins (for the Midianites descended from Abraham by
Keturah), but not an heir of Abraham's faith (Heb. xi. 8), else he
would not have given Moses this answer. Note, The things of this world,
which are seen, draw strongly from the pursuit of the things of the
other world, which are not seen. The magnetic virtue of this earth
prevails with most people above the attractives of heaven itself. 3.
The great importunity Moses used with him to alter his resolution, v.
31, 32. He urges, (1.) That he might be serviceable to them: "We are to
encamp in the wilderness" (a country well known to Hobab), "and thou
mayest be to us instead of eyes, not to show us where we must encamp,
nor what way we must march" (which the cloud was to direct), "but to
show us the conveniences and inconveniences of the place we march
through and encamp in, that we may make the best use we can of the
conveniences, and the best fence we can against the inconveniences."
Note, It will very well consist with our trust in God's providence to
make use of the help of our friends in those things wherein they are
capable of being serviceable to us. Even those that were led by miracle
must not slight the ordinary means of direction. Some think that Moses
suggests this to Hobab, not because he expected much benefit from his
information, but to please him with the thought of being some way
useful to so great a body, and so to draw him on with them, by
inspiring him with an ambition to obtain that honour. Calvin gives
quite another sense of this place, very agreeably with the original,
which yet I do not find taken notice of by any since. "Leave us not, I
pray thee, but come along, to share with us in the promised land, for
therefore hast thou known our encampment in the wilderness, and hast
been to us instead of eyes; and we cannot make thee amends for sharing
with us in our hardships, and doing us so many good offices, unless
thou go with us to Canaan. Surely for this reason thou didst set out
with us that thou mightest go on with us." Note, Those that have begun
well should use that as a reason for their persevering, because
otherwise they lose the benefit and recompence of all they have done
and suffered. (2.) That they would be kind to him: What goodness the
Lord shall do to us, the same we will do to thee, v. 32. Note, [1.] We
can give only what we receive. We can do no more service and kindness
to our friends than God is pleased to put it into the power of our hand
to do. This is all we dare promise, to do good as God shall enable us.
[2.] Those that share with God's Israel in their labours and hardships
shall share with them in their comforts and honours. Those that are
willing to take their lot with them in the wilderness shall have their
lot with them in Canaan; if we suffer with them we shall reign with
them, 2 Tim. ii. 12; Luke xxii. 28, 29.
We do not find any reply that Hobab here made to Moses, and therefore
we hope that his silence gave consent, and he did not leave them, but
that, when he perceived he might be useful, he preferred that before
the gratifying of his own inclination; in this case he left us a good
example. And we find (Judg. i. 16; 1 Sam. xv. 6) that his family was no
loser by it.
II. An account of the communion between God and Israel in this removal.
They left the mount of the Lord (v. 33), that Mount Sinai where they
had seen his glory and heard his voice, and had been taken into
covenant with him (they must not expect that such appearances of God to
them as they had there been blessed with should be constant); they
departed from that celebrated mountain, which we never read of in
scripture any more, unless with reference to these past stories; now
farewell, Sinai; Zion is the mountain of which God has said. This is my
rest for ever (Ps. cxxxii. 14), and of which we must say so. But when
they left the mount of the Lord they took with them the ark of the
covenant of the Lord, by which their stated communion with God was to
be kept up. For,
1. By it God did direct their paths. The ark of the covenant went
before them, some think in place, at least in this removal; others
think only in influence; though it was carried in the midst of the
camp, yet the cloud that hovered over it directed all their motions.
The ark (that is, the God of the ark) is said to search out a resting
place for them; not that God's infinite wisdom and knowledge need to
make searches, but every place they were directed to was as convenient
for them as if the wisest man they had among them had been employed to
go before them, and mark out their camp to the best advantage. thus
Canaan is said to be a land which God spied out, Ezek. xx. 6.
2. By it they did in all their ways acknowledge God, looking upon it as
a token of God's presence; when that moved, or rested, they had their
eye up unto God. Moses, as the mouth of the congregation, lifted up a
prayer, both at the removing and at the resting of the ark; thus their
going out and coming in were sanctified by prayer, and it is an example
to us to begin and end every day's journey, and every day's work, with
prayer.
(1.) Here is his prayer when the ark set forward: Rise up, Lord, and
let thy enemies be scattered, v. 35. They were now in a desolate
country, but they were marching towards an enemy's country, and their
dependence was upon God for success and victory in their wars, as well
as for direction and supply in the wilderness. David used this prayer
long after (Ps. lxviii. 1), for he also fought the Lord's battles.
Note, [1.] There are those in the world that are enemies to God, and
haters of him: secret and open enemies; enemies to his truths, his
laws, his ordinances, his people. [2.] The scattering and defeating of
God's enemies is a thing to be earnestly desired, and believingly
expected, by all the Lord's people. This prayer is a prophecy. Those
that persist in rebellion against God are hasting towards their own
ruin. [3.] For the scattering and defeating of God's enemies, there
needs no more but God's arising. When God arose to judgment, the work
was soon done, Ps. lxxvi. 8, 9. "Rise, Lord, as the sun riseth to
scatter the shadows of the night." Christ's rising from the dead
scattered his enemies, Ps. lxviii. 18.
(2.) His prayer when the ark rested, v. 36. [1.] That God would cause
his people to rest. So some read it, "Return, O Lord, the many
thousands of Israel, return them to their rest again after this
fatigue." Thus it is said (Isa. lxiii. 14), The Spirit of the Lord
caused him to rest. Thus he prays that God would give Israel success
and victory abroad, and peace and tranquillity at home. [2.] That God
himself would take up his rest among them. So we read it: Return to the
thousands of Israel, the ten thousand thousand, so the word is. Note,
First, The church of God is a great body; there are many thousands
belonging to God's Israel. Secondly, We ought in our prayers to concern
ourselves for this body. Thirdly, The welfare and happiness of the
Israel of God consist in the continual presence of God among them.
Their safety consists not in their numbers, though they are thousands,
many thousands, but in the favour of God, and his gracious return to
them and residence with them. These thousands are cyphers; he is the
figure: and upon this account, Happy art thou, O Israel! who is like
unto thee, O people!
__________________________________________________________________
N U M B E R S
CHAP. XI.
Hitherto things had gone pretty well in Israel; little interruption had
been given to the methods of God's favour to them since the matter of
the golden calf; the people seemed teachable in marshalling and
purifying the camp, the princes devout and generous in dedicating the
altar, and there was good hope that they would be in Canaan presently.
But at this chapter begins a melancholy scene; the measures are all
broken, God has turned to be their enemy, and fights against them--and
it is sin that makes all this mischief. I. Their murmurings kindled a
fire among them, which yet was soon quenched by the prayer of Moses,
ver. 1-3. II. No sooner was the fire of judgment quenched than the fire
of sin breaks out again, and God takes occasion from it to magnify both
his mercy and his justice. 1. The people fret for want of flesh, ver.
4-9. 2. Moses frets for want of help, ver. 10-15. Now, (1.) God
promises to gratify them both, to appoint help for Moses (ver. 16, 17),
and to give the people flesh, ver. 18-23. And, (2.) He presently makes
good both these promises. For, [1.] The Spirit of God qualifies the
seventy elders for the government, ver. 24-30. [2.] The power of God
brings quails to feast the people, ver. 31, 32. Yet [3.] The justice of
God plagued them for their murmurings, ver. 33, &c.
The Murmurings of the Israelites. (b. c. 1490.)
1 And when the people complained, it displeased the Lord: and the Lord
heard it; and his anger was kindled; and the fire of the Lord burnt
among them, and consumed them that were in the uttermost parts of the
camp. 2 And the people cried unto Moses; and when Moses prayed unto
the Lord, the fire was quenched. 3 And he called the name of the
place Taberah: because the fire of the Lord burnt among them.
Here is, I. The people's sin. They complained, v. 1. They were, as it
were, complainers. So it is in the margin. There were some secret
grudgings and discontents among them, which as yet did not break out in
an open mutiny. But how great a matter did this little fire kindle!
They had received from God excellent laws and ordinances, and yet no
sooner had they departed from the mount of the Lord than they began to
quarrel with God himself. See in this, 1. The sinfulness of sin, which
takes occasion from the commandment to be the more provoking. 2. The
weakness of the law through the flesh, Rom. viii. 3. The law discovered
sin, but could not destroy it; checked it, but could not conquer it.
They complained. Interpreters enquire what they complained of; and
truly, when they were furnished with so much matter for thanksgiving,
one may justly wonder where they found any matter for complaint; it is
probable that those who complained did not all agree in the cause. Some
perhaps complained that they were removed from Mount Sinai, where they
had been at rest so long, others that they did not remove sooner: some
complained of the weather, others of the ways: some perhaps thought
three days' journey was too long a march, others thought it not long
enough, because it did not bring them into Canaan. When we consider how
their camp was guided, guarded, graced, what good victuals they had and
good company, and what care was taken of them in their marches that
their feet should not swell nor their clothes wear (Deut. viii. 4), we
may ask, "What could have been done more for a people to make them
easy?" And yet they complained. Note, Those that are of a fretful
discontented spirit will always find something or other to quarrel
with, though the circumstances of their outward condition be ever so
favourable.
II. God's just resentment of the affront given to him by this sin: The
Lord heard it, though it does not appear that Moses did. Note, God is
acquainted with the secret frettings and murmurings of the heart,
though they are industriously concealed from men. What he took notice
of his was much displeased with, and his anger was kindled. Note,
Though God graciously gives us leave to complain to him when there is
cause (Ps. cxlii. 2), yet he is justly provoked, and takes it very ill,
if we complain of him when there is no cause: such conduct in our
inferiors provokes us.
III. The judgment wherewith God chastised them for this sin: The fire
of the Lord burnt among them, such flashes of fire from the cloud as
had consumed Nadab and Abihu. The fire of their wrath against God
burned in their minds (Ps. xxxix. 3), and justly does the fire of God's
wrath fasten upon their bodies. We read of their murmurings several
times, when they came first out of Egypt, Exod. xv., and xvi., and
xvii.. But we do not read of any plagues inflicted on them for their
murmurings, as there were now; for now they had had great experience of
God's care of them, and therefore now to distrust him was so much the
more inexcusable. Now a fire was kindled against Jacob (Ps. lxxviii.
21), but, to show how unwilling God was to contend with them, it
fastened on those only that were in the uttermost parts of the camp.
Thus God's judgments came upon them gradually, that they might take
warning.
IV. Their cry to Moses, who was their tried intercessor, v. 2. When he
slew them, then they sought him, and made their application to Moses to
stand their friend. Note, 1. When we complain without cause, it is just
with God to give us cause to complain. 2. Those that slight God's
friends when they are in prosperity would be glad to make them their
friends when they are in distress. Father Abraham, send Lazarus.
V. The prevalency of Moses's intercession for them: When Moses prayed
unto the Lord (he was always ready to stand in the gap to turn away the
wrath of God) God had respect to him and his offering, and the fire was
quenched. By this it appears that God delights not in punishing, for,
when he has begun his controversy, he is soon prevailed with to let it
fall. Moses was one of those worthies who by faith quenched the
violence of fire.
VI. A new name given hereupon to the place, to perpetuate the shame of
a murmuring people and the honour of a righteous God; the place was
called Taberah, a burning (v. 3), that others might hear, and fear, and
take warning not to sin as they did, lest they should smart as they
did, 1 Cor. x. 10.
4 And the mixt multitude that was among them fell a lusting: and the
children of Israel also wept again, and said, Who shall give us flesh
to eat? 5 We remember the fish, which we did eat in Egypt freely; the
cucumbers, and the melons, and the leeks, and the onions, and the
garlick: 6 But now our soul is dried away: there is nothing at all,
beside this manna, before our eyes. 7 And the manna was as coriander
seed, and the colour thereof as the colour of bdellium. 8 And the
people went about, and gathered it, and ground it in mills, or beat it
in a mortar, and baked it in pans, and made cakes of it: and the taste
of it was as the taste of fresh oil. 9 And when the dew fell upon the
camp in the night, the manna fell upon it. 10 Then Moses heard the
people weep throughout their families, every man in the door of his
tent: and the anger of the Lord was kindled greatly; Moses also was
displeased. 11 And Moses said unto the Lord, Wherefore hast thou
afflicted thy servant? and wherefore have I not found favour in thy
sight, that thou layest the burden of all this people upon me? 12
Have I conceived all this people? have I begotten them, that thou
shouldest say unto me, Carry them in thy bosom, as a nursing father
beareth the sucking child, unto the land which thou swarest unto their
fathers? 13 Whence should I have flesh to give unto all this people?
for they weep unto me, saying, Give us flesh, that we may eat. 14 I
am not able to bear all this people alone, because it is too heavy for
me. 15 And if thou deal thus with me, kill me, I pray thee, out of
hand, if I have found favour in thy sight; and let me not see my
wretchedness.
These verses represent things sadly unhinged and out of order in
Israel, both the people and the prince uneasy.
I. Here is the people fretting, and speaking against God himself (as it
is interpreted, Ps. lxxviii. 19), notwithstanding his glorious
appearances both to them and for them. Observe,
1. Who were the criminals. (1.) The mixed multitude began, they fell a
lusting, v. 4. The rabble that came with them out of Egypt, expecting
only the land of promise, but not a state of probation in the way to
it. They were hangers on, who took hold of the skirts of the Jews, and
would go with them only because they knew not how to live at home, and
were disposed to seek their fortunes (as we say) abroad. These were the
scabbed sheep that infected the flock, the leaven that leavened the
whole lump. Note, A few factious, discontented, ill-natured people, may
do a great deal of mischief in the best societies, if great care be not
taken to discountenance them. Such as these are an untoward generation,
from which it is our wisdom to save ourselves, Acts ii. 40. (2.) Even
the children of Israel took the infection, as we are informed, v. 4.
The holy seed joined themselves to the people of these abominations.
The mixed multitude here spoken of were not numbered with the children
of Israel, but were set aside as a people God made no account of; and
yet the children of Israel, forgetting their own character and
distinction, herded themselves with them and learned their way, as if
the scum and outcasts of the camp were to be the privy-counsellors of
it. The children of Israel, a people near to God and highly privileged,
yet drawn into rebellion against him! O how little honour has God in
the world, when even the people which he formed for himself, to show
forth his praise, were so much a dishonour to him! Therefore let none
think that their external professions and privileges will be their
security either against Satan's temptations to sin or God's judgments
for sin. See 1 Cor. x. 1, 2, 12.
2. What was the crime: they lusted and murmured. Though they had been
lately corrected for this sin, and many of them overthrown for it, as
God overthrew Sodom and Gomorrah, and the smell of the fire was still
in their nostrils, yet they returned to it. See Prov. xxvii. 22. (1.)
They magnified the plenty and dainties they had had in Egypt (v. 5), as
if God had done them a great deal of wrong in taking them thence. While
they were in Egypt they sighed by reason of their burdens, for their
lives were made bitter to them with hard bondage; and yet now they talk
of Egypt as if they had all lived like princes there, when this serves
as a colour for their present discontent. But with what face can they
talk of eating fish in Egypt freely, or for nought, as if it cost them
nothing, when they paid so dearly for it with their hard service? They
remember the cucumbers, and the melons, and the leeks, and the onions,
and the garlick (precious stuff indeed to be fond of!), but they do not
remember the brick-kilns and the task-masters, the voice of the
oppressor and the smart of the whip. No, these are forgotten by these
ungrateful people. (2.) They were sick of the good provision God had
made for them, v. 6. It was bread from heaven, angels' food. To show
how unreasonable their complaint was, it is here described, v. 7-9. It
was good for food, and pleasant to the eye, every grain like an orient
pearl; it was wholesome food and nourishing; it was not to be called
dry bread, for it tasted like fresh oil; it was agreeable (the Jews
say, Wisd. xvi. 20) to every man's palate, and tasted as he would have
it; and, though it was still the same, yet, by the different ways of
dressing it, it yielded them a grateful variety; it cost them no money,
nor care, for it fell in the night, while they slept; and the labour of
gathering it was not worth speaking of; they lived upon free quarter,
and yet could talk of Egypt's cheapness and the fish they ate there
freely. Nay, which was much more valuable than all this, the manna came
from the immediate power and bounty of God, not from common providence,
but from special favour. It was, as God's compassion, new every
morning, always fresh, not as their food who live on shipboard. While
they lived on manna, they seemed to be exempted from the curse which
sin has brought on man, that in the sweat of his face should he eat
bread. And yet they speak of manna with such scorn, as if it were not
good enough to be meat for swine: Our soul is dried away. They speak as
if God dealt hardly with them in allowing them no better food. At first
they admired it (Exod. xvi. 15): What is this? "What a curious precious
thing is this!" But now they despised it. Note, Peevish discontented
minds will find fault with that which has no fault in it but that it is
too good for them. It is very provoking to God to undervalue his
favours, and to put a but upon our common mercies. Nothing but manna!
Those that might be very happy often make themselves very miserable by
their discontents. (3.) They could not be satisfied unless they had
flesh to eat. They brought flocks and herds with them in great
abundance out of Egypt; but either they were covetous, and could not
find in their hearts to kill them, lest they should lessen their flocks
(they must have flesh as cheap as they had bread, or they would not be
pleased), or else they were curious, beef and mutton would not please
them; they must have something more nice and delicate, like the fish
they did eat in Egypt. Food would not serve; they must be feasted. They
had feasted with God upon the peace-offerings which they had their
share of; but it seems God did not keep a table good enough for them,
they must have daintier bits than any that came to his altar. Note, It
is an evidence of the dominion of the carnal mind when we are
solicitous to have all the delights and satisfactions of sense wound up
to the height of pleasurableness. Be not desirous of dainties, Prov.
xxiii. 1-3. If God gives us food convenient, we ought to be thankful,
though we do not eat the fat and drink the sweet. (4.) They distrusted
the power and goodness of God as insufficient for their supply: Who
will give us flesh to eat? taking it for granted that God could not.
Thus this question is commented up on, Ps. lxxviii. 19, 20, Can he
provide flesh also? though he had given them flesh with their bread
once, when he saw fit (Exod. xvi. 13), and they might have expected
that he would do it again, and in mercy, if, instead of murmuring, they
had prayed. Note, It is an offence to God to let our desires go beyond
our faith. (5.) They were eager and importunate in their desires; they
lusted a lust, so the word is, lusted greatly and greedily, till they
wept again for vexation. So childish were the children of Israel, and
so humoursome, that they cried because they had not what they would
have and when they would have it. They did not offer up this desire to
God, but would rather be beholden to any one else than to him. We
should not indulge ourselves in any desire which we cannot in faith
turn into prayer, as we cannot when we ask meat for our lust, Ps.
lxxviii. 18. For this sin the anger of the Lord was kindled greatly
against them, which is written for our admonition, that we should not
lust after evil things as they lusted, 1 Cor. x. 6. (6.) Flesh is good
food, and may lawfully be eaten; yet they are said to lust after evil
things. What is lawful of itself becomes evil to us when it is what God
does not allot to us and yet we eagerly desire it.
II. Moses himself, though so meek and good a man, is uneasy upon this
occasion: Moses also was displeased. Now, 1. It must be confessed that
the provocation was very great. These murmurings of theirs reflected
great dishonour upon God, and Moses laid to heart the reproaches cast
on himself; they knew that he did his utmost for their good, and that
he neither did nor could do any thing without a divine appointment; and
yet to be thus continually teased and clamoured against by an
unreasonable ungrateful people would break in upon the temper even of
Moses himself. God considered this, and therefore we do not find that
he chided him for his uneasiness. 2. Yet Moses expressed himself
otherwise than became him upon this provocation, and came short of his
duty both to God and Israel in these expostulations. (1.) He
undervalues the honour God had put upon him, in making him the
illustrious minister of his power and grace, in the deliverance and
guidance of that peculiar people, which might have been sufficient to
balance the burden. (2.) He complains too much of a sensible grievance,
and lays too near his heart a little noise and fatigue. If he could not
bear the toil of government, which was but running with the footman,
how would he bear the terrors of war, which was contending with horses?
He might easily have furnished himself with considerations enough to
enable him to slight their clamours, and make nothing of them. (3.) He
magnifies his own performances, that all the burden of the people lay
upon him; whereas God himself did in effect ease him of all the burden.
Moses needed not to be in care to provide quarters for them, or
victuals; God did all. And, if any difficult case happened, he needed
not to be in any perplexity, while he had the oracle to consult, and in
it the divine wisdom to direct him, the divine authority to back him
and bear him out, and almighty power itself to dispense rewards and
punishments. (4.) He is not so sensible as he ought to be of the
obligation he lay under, by virtue of the divine commission and
command, to do the utmost he could for his people, when he suggests
that because they were not the children of his body therefore he was
not concerned to take a fatherly care of them, though God himself, who
might employ him as he pleased, had appointed him to be a father to
them. (5.) He takes too much to himself when he asks, Whence should I
have flesh to give them (v. 13), as if he were the housekeeper, and not
God. Moses gave them not the bread, John vi. 32. Nor was it expected
that he should give them the flesh, but as an instrument in God's hand;
and if he meant, "Whence should God have it for them?" he too much
limited the power of the Holy One of Israel. (6.) He speaks
distrustfully of the divine grace when he despairs of being able to
bear all this people, v. 14. Had the work been much less, he could not
have gone through it in his own strength; but had it been much greater,
through God strengthening him, he might have done it. (7.) It was worst
of all passionately to wish for death, and desire to be killed out of
hand, because just at this time his life was made a little uneasy to
him, v. 15. Is this Moses? Is this the meekest of all the men on the
earth? The best have their infirmities, and fail sometimes in the
exercise of that grace for which they are most eminent. But God
graciously overlooked Moses's passion at this time, and therefore we
must not be severe in our animadversions upon it, but pray, Lord, lead
us not into temptation.
Assistance Provided for Moses. (b. c. 1490.)
16 And the Lord said unto Moses, Gather unto me seventy men of the
elders of Israel, whom thou knowest to be the elders of the people, and
officers over them; and bring them unto the tabernacle of the
congregation, that they may stand there with thee. 17 And I will come
down and talk with thee there: and I will take of the spirit which is
upon thee, and will put it upon them; and they shall bear the burden of
the people with thee, that thou bear it not thyself alone. 18 And say
thou unto the people, Sanctify yourselves against to morrow, and ye
shall eat flesh: for ye have wept in the ears of the Lord, saying, Who
shall give us flesh to eat? for it was well with us in Egypt: therefore
the Lord will give you flesh, and ye shall eat. 19 Ye shall not eat
one day, nor two days, nor five days, neither ten days, nor twenty
days; 20 But even a whole month, until it come out at your nostrils,
and it be loathsome unto you: because that ye have despised the Lord
which is among you, and have wept before him, saying, Why came we forth
out of Egypt? 21 And Moses said, The people, among whom I am, are six
hundred thousand footmen; and thou hast said, I will give them flesh,
that they may eat a whole month. 22 Shall the flocks and the herds be
slain for them, to suffice them? or shall all the fish of the sea be
gathered together for them, to suffice them? 23 And the Lord said
unto Moses, Is the Lord's hand waxed short? thou shalt see now whether
my word shall come to pass unto thee or not.
We have here God's gracious answer to both the foregoing complaints,
wherein his goodness takes occasion from man's badness to appear so
much the more illustrious.
I. Provision is made for the redress of the grievances Moses complains
of. If he find the weight of government lie too heavy upon him, though
he was a little too passionate in his remonstrance, yet he shall be
eased, not by being discarded from the government himself, as he justly
might have been if God had been extreme to mark what he said amiss, but
by having assistants appointed him, who should be, as the apostle
speaks (1 Cor. xii. 28), helps, governments (that is, helps in
government), not at all to lesson or eclipse his honour, but to make
the work more easy to him, and to bear the burden of the people with
him. And that this provision might be both agreeable and really
serviceable,
1. Moses is directed to nominate the persons, v. 16. The people were
too hot and heady and tumultuous to be entrusted with the election;
Moses must please himself in the choice, that he may not afterwards
complain. The number he is to choose is seventy men, according to the
number of the souls that went down into Egypt. He must choose such as
he knew to be elders, that is, wise and experienced men. Those that had
acquitted themselves best, as rulers of thousands and hundreds (Exod.
xviii. 25), purchase to themselves now this good degree. "Choose such
as thou knowest to be elders indeed, and not in name only, officers
that execute their office." We read of the same number of elders (Exod.
xxiv. 1) that went up with Moses to Mount Sinai, but they were
distinguished only for that occasion, these for a perpetuity; and,
according to this constitution, the Sanhedrim, or great council of the
Jews, which in after ages sat at Jerusalem, and was the highest court
of judgment among them, consisted of seventy men. Our Saviour seems to
have had an eye to it in the choice of seventy disciples, who were to
be assistants to the apostles, Luke x.
2. God promises to qualify them. If they were not found fit for the
employ, they should be made fit, else they might prove more a hindrance
than a help to Moses, v. 17. Though Moses had talked too boldly with
God, yet God does not therefore break off communion with him; he bears
a great deal with us, and we must with one another: I will come down
(said God) and talk with thee, when thou art more calm and composed;
and I will take of the same spirit of wisdom, and piety, and courage,
that is upon thee, and put it upon them. Not that Moses had the less of
the Spirit for their sharing, nor that they were hereby made equal with
him; Moses was still unequalled (Deut. xxxiv. 10), but they were
clothed with a spirit of government proportionable to their place, and
with a spirit of prophecy to prove their divine call to it, the
government being a Theocracy. Note, (1.) Those whom God employs in any
service he qualifies for it, and those that are not in some measure
qualified cannot think themselves duly called. (2.) All good
qualifications are from God; every perfect gift is from the Father of
lights.
II. Even the humour of the discontented people shall be gratified too,
that every mouth may be stopped. They are ordered to sanctify
themselves (v. 18), that is, to put themselves into a posture to
receive such a proof of God's power as should be a token both of mercy
and judgment. Prepare to meet thy God, O Israel, Amos iv. 12.
1. God promises (shall I say?)--he threatens rather, that they shall
have their fill of flesh, that for a month together they shall not only
be fed, but feasted, with flesh, besides their daily manna; and, if
they have not a better government of their appetites than now it
appears they have they shall be surfeited with it (v. 19, 20): You
shall eat till it come out at your nostrils, and become loathsome to
you. See here, (1.) The vanity of all the delights of sense; they will
cloy, but not satisfy: spiritual pleasures are the contrary. As the
world passes away, so do the lusts of it, 1 John ii. 17. What was
greedily coveted in a little time comes to be nauseated. (2.) What
brutish sins (and worse than brutish) gluttony and drunkenness are;
they put a force upon nature, and make that the sickness of the body
which should be its health; they are sins that are their own
punishments, and yet not the worst that attend them. (3.) What a
righteous thing it is with God to make that loathsome to men which they
have inordinately lusted after. God could make them despise flesh as
much as they had despised manna.
2. Moses objects the improbability of making good this word, v. 21, 22.
It is an objection like that which the disciples made, Mark viii. 4,
Whence can a man satisfy these men? Some excuse Moses here, and
construe what he says as only a modest enquiry which way the supply
must be expected; but it savours too much of diffidence and distrust of
God to be justified. He objects the number of the people, as if he that
provided bread for them all could not, by the same unlimited power,
provide flesh, too. He reckons it must be the flesh either of beasts or
fishes, because they are the most bulky animals, little thinking that
the flesh of birds, little birds, should serve the purpose. God sees
not as man sees, but his thoughts are above ours. He objects the
greediness of the people's desires in that word, to suffice them. Note,
Even true and great believers sometimes find it hard to trust God under
the discouragements of second causes, and against hope to believe in
hope. Moses himself could scarcely forbear saying, Can God furnish a
table in the wilderness? when this had become the common cry. No doubt
this was his infirmity.
3. God gives a short but sufficient answer to the objection in that
question, Has the Lord's hand waxed short? v. 23. If Moses had
remembered the years of the right hand of the Most High, he would not
have started all these difficulties; therefore God reminds him of them,
intimating that this objection reflected upon the divine power, of
which he himself had been so often, not only the witness, but the
instrument. Had he forgotten what wonders the divine power had wrought
for that people, when it inflicted the plagues of Egypt, divided the
sea, broached the rock, and rained bread from heaven? Had that power
abated? Was God weaker than he used to be? Or was he tired with what he
had done? Whatever our unbelieving hearts may suggest to the contrary,
it is certain, (1.) That God's hand is not short; his power cannot be
restrained in the exerting of itself by any thing but his own will;
with him nothing is impossible. That hand is not short which measures
the waters, metes out the heavens (Isa. xl. 12), and grasps the winds,
Prov. xxx. 4. (2.) That it has not waxed short. He is as strong as ever
he was, fainteth not, neither is weary. And this is sufficient to
silence all our distrusts when means fail us, Is any thing too hard for
the Lord? God here brings Moses to this first principle, sets him back
in his lesson, to learn the ancient name of God, The Lord God Almighty,
and puts the proof upon the issue: Thou shalt see whether my word shall
come to pass or not. This magnifies God's word above all his name, that
his works never come short of it. If he speaks, it is done.
God Promises the People Flesh; The Case of Eldad and Medad. (b. c. 1490.)
24 And Moses went out, and told the people the words of the Lord, and
gathered the seventy men of the elders of the people, and set them
round about the tabernacle. 25 And the Lord came down in a cloud, and
spake unto him, and took of the spirit that was upon him, and gave it
unto the seventy elders: and it came to pass, that, when the spirit
rested upon them, they prophesied, and did not cease. 26 But there
remained two of the men in the camp, the name of the one was Eldad, and
the name of the other Medad: and the spirit rested upon them; and they
were of them that were written, but went not out unto the tabernacle:
and they prophesied in the camp. 27 And there ran a young man, and
told Moses, and said, Eldad and Medad do prophesy in the camp. 28 And
Joshua the son of Nun, the servant of Moses, one of his young men,
answered and said, My lord Moses, forbid them. 29 And Moses said unto
him, Enviest thou for my sake? would God that all the Lord's people
were prophets, and that the Lord would put his spirit upon them! 30
And Moses gat him into the camp, he and the elders of Israel.
We have here the performance of God's word to Moses, that he should
have help in the government of Israel.
I. Here is the case of the seventy privy-counsellors in general. Moses,
though a little disturbed by the tumult of the people, yet was
thoroughly composed by the communion he had with God, and soon came to
himself again. And according as the matter was concerted, 1. He did his
part; he presented the seventy elders before the Lord, round the
tabernacle (v. 24), that they might there stand ready to receive the
grace of God, in the place where he manifested himself, and that the
people also might be witnesses of their solemn call. Note, Those that
expect favour from God must humbly offer themselves and their service
to him. 2. God was not wanting to do his part. He gave of his Spirit to
the seventy elders (v. 25), which enabled those whose capacities and
education set them but on a level with their neighbours of a sudden to
say and do that which was extraordinary, and which proved them to be
actuated by divine inspiration: they prophesied, and did not cease all
that day, and (some think) only that day. They discoursed to the people
of the things of God, and perhaps commented upon the law they had
lately received with admirable clearness, and fulness, and readiness,
and aptness of expression, so that all who heard them might see and say
that God was with them of a truth; see 1 Cor. xiv. 24, 25. Thus, long
afterwards, Saul was marked for the government by the gift of prophecy,
which came upon him for a day and a night, 1 Sam. x. 6, 11. When Moses
was to fetch Israel out of Egypt, Aaron was appointed to be his
prophet, Exod. vii. 1. But, now that God had called Aaron to other
work, in his room Moses has seventy prophets to attend him. Note, Those
are fittest to rule in God's Israel that are well acquainted with
divine things and are apt to teach to edification.
II. Here is the particular case of two of them, Eldad and Medad,
probably two brothers.
1. They were nominated by Moses to be assistants in the government, but
they went not out unto the tabernacle as the rest did, v. 26. Calvin
conjectures that the summons was sent them, but that it did not find
them, they being somewhere out of the way; so that, though they were
written, yet they were not called. Most think that they declined coming
to the tabernacle out of an excess of modesty and humility; being
sensible of their own weakness and unworthiness, they desired to be
excused from coming into the government. Their principle was their
praise, but their practice in not obeying orders was their fault.
2. The Spirit of God found them out in the camp, where they were hidden
among the stuff, and there they prophesied, that is, they exercised
their gift of praying, preaching, and praising God, in some private
tent. Note, The Spirit of God is not tied to the tabernacle, but, like
the wind, blows where he listeth, John iii. 8. Whither can we go from
that Spirit? There was a special providence in it that these two should
be absent, for thus it appeared that it was indeed a divine Spirit
which the elders were actuated by, and that Moses gave them not that
Spirit, but God himself. They modestly declined preferment, but God
forced it upon them; nay, they have the honour of being named, which
the rest have not: for those that humble themselves shall be exalted,
and those are most fit for government who are least ambitious of it.
3. Information of this was given to Moses (v. 27): "Eldad and Medad do
prophesy in the camp; there is a conventicle in such a tent, and Eldad
and Medad are holding forth there, from under the inspection and
presidency of Moses, and out of the communion of the rest of the
elders." Whoever the person was that brought the tidings, he seems to
have looked upon it as an irregularity.
4. Joshua moved to have them silenced: My lord Moses, forbid them, v.
28. It is probable that Joshua himself was one of the seventy, which
made him the more jealous for the honour of their order. He takes it
for granted that they were not under any necessitating impulse, for the
spirit of the prophets is subject to the prophets, and therefore he
would have them either not to prophesy at all or to come to the
tabernacle and prophesy in concert with the rest. He does not desire
that they should be punished for what they had done, but only
restrained for the future. This motion he made from a good principle,
not out of any personal dislike to Eldad and Medad, but out of an
honest zeal for that which he apprehended to be the unity of the
church, and concern for the honour of God and Moses.
5. Moses rejected the motion, and reproved him that made it (v. 29):
"Enviest thou for my sake? Thou knowest not what manner of spirit thou
art of." Though Joshua was Moses's particular friend and confidant,
though he said this out of a respect to Moses, whose honour he was very
loth to see lessened by the call of those elders, yet Moses reproves
him, and in him all that show such a spirit. (1.) We must not secretly
grieve at the gifts, graces, and usefulness of others. It was the fault
of John's disciples that they envied Christ's honour because it shaded
their master's, John iii. 26, &c. (2.) We must not be transported into
heats against the weaknesses and infirmities of others. Granting that
Eldad and Medad were guilty of an irregularity, yet Joshua was too
quick and too warm upon them. Our zeal must always be tempered with the
meekness of wisdom: the righteousness of God needs not the wrath of
man, Jam. i. 20. (3.) We must not make even the best and most useful
men heads of a party. Paul would not have his name made use of to
patronise a faction, 1 Cor. i. 12, 13. (4.) We must not be forward to
condemn and silence those that differ from us, as if they did not
follow Christ because they do not follow him with us, Mark ix. 38.
Shall we reject those whom Christ has owned, or restrain any from doing
good because they are not in every thing of our mind? Moses was of
another spirit; so far from silencing these two, and quenching the
Spirit in them, he wished all the Lord's people were prophets, that is,
that he would put his Spirit upon them. Not that he would have any set
up for prophets that were not duly qualified, or that he expected that
the Spirit of prophecy should be made thus common; but thus he
expresses the love and esteem he had for all the Lord's people, the
complacency he took in the gifts of others, and how far he was from
being displeased at Eldad and Medad's prophesying from under his eye.
Such an excellent spirit as this blessed Paul was of, rejoicing that
Christ was preached, though it was by those who therein intended to add
affliction to his bonds, Phil. i. 16. We ought to be pleased that God
is served and glorified, and good done, though to the lessening of our
credit and the credit of our way.
6. The elders, now newly ordained, immediately entered upon their
administration (v. 30); when their call was sufficiently attested by
their prophesying, they went with Moses to the camp, and applied
themselves to business. Having received the gift, they ministered the
same as good stewards. And now Moses was pleased that he had so many to
share with him in his work and honour. And, (1.) Let the testimony of
Moses be credited by those who desire to be in power, that government
is a burden. It is a burden of care and trouble to those who make
conscience of the duty of it; and to those who do not it will prove a
heavier burden in the day of account, when they fall under the doom of
the unprofitable servant that buried his talent. (2.) Let the example
of Moses be imitated by those that are in power; let them not despise
the advice and assistance of others, but desire it, and be thankful for
it, not coveting to monopolize wisdom and power. In the multitude of
counsellors there is safety.
The Quails. (b. c. 1490.)
31 And there went forth a wind from the Lord, and brought quails from
the sea, and let them fall by the camp, as it were a day's journey on
this side, and as it were a day's journey on the other side, round
about the camp, and as it were two cubits high upon the face of the
earth. 32 And the people stood up all that day, and all that night,
and all the next day, and they gathered the quails: he that gathered
least gathered ten homers: and they spread them all abroad for
themselves round about the camp. 33 And while the flesh was yet
between their teeth, ere it was chewed, the wrath of the Lord was
kindled against the people, and the Lord smote the people with a very
great plague. 34 And he called the name of that place
Kibroth-hattaavah: because there they buried the people that lusted.
35 And the people journeyed from Kibroth-hattaavah unto Hazeroth; and
abode at Hazeroth.
God, having performed his promise to Moses by giving him assessors in
the government, thereby proving the power he has over the spirits of
men by his Spirit, he here performs his promise to the people by giving
them flesh, proving thereby his power over the inferior creatures and
his dominion in the kingdom of nature. Observe, 1. How the people were
gratified with flesh in abundance: A wind (a south-east wind, as
appears, Ps. lxxviii. 26) brought quails, v. 31. It is uncertain what
sort of animals they were; the psalmist calls them feathered fowl, or
fowl of wing. The learned bishop Patrick inclines to agree with some
modern writers, who think they were locusts, a delicious sort of food
well known in those parts, the rather because they were brought with a
wind, lay in heaps, and were dried in the sun for use. Whatever they
were, they answered the intention, they served for a month's feast for
Israel, such an indulgent Father was God to his froward family.
Locusts, that had been a plague to fruitful Egypt, feeding upon the
fruits, were a blessing to a barren wilderness, being themselves fed
upon. 2. How greedy they were of this flesh that God sent them. They
flew upon the spoil with an unsatiable appetite, not regarding what
Moses had told them from God, that they would surfeit upon it, v. 32.
Two days and a night they were at it, gathering flesh, till every
master of a family had brought home ten homers (that is, ten ass-loads)
at least. David longed for the water of the well of Bethlehem, but
would not drink it when he had it, because it was obtained by
venturing; much more reason these Israelites had to refuse this flesh,
which was obtained by murmuring, and which, they might easily perceive,
by what Moses said, was given them in anger; but those that are under
the power of a carnal mind will have their lusts fulfilled, though it
be to the certain damage and ruin of their precious souls. 3. How
dearly they paid for their feasts, when it came into the reckoning: The
Lord smote them with a very great plague (v. 33), some bodily disease,
which probably was the effect of their surfeit, and was the death of
many of them, and those, it is likely, the ringleaders in the mutiny.
Note, God often grants the desires of his own people in love. He gave
them their request, but sent leanness into their soul, Ps. xvi. 15. By
all that was said to them they were not estranged from their lusts, and
therefore, while the meat was in their mouths, the wrath of God came
upon them, Ps. lxxviii. 30, 31. What we inordinately desire, if we
obtain it (we have reason to fear), will be some way or other a grief
and cross to us. God satiated them first, and then plagued them, (1.)
To save the reputation of his own power, that it might not be said, "He
would not have cut them off had he been able to supply them." And, (2.)
To show us the meaning of the prosperity of sinners; it is their
preparation for ruin, they are fed as an ox for the slaughter. Lastly,
The remembrance of this is preserved in the name given to the place, v.
34. Moses called it Kibroth-hattaavah, the graves of lusters or of
lust. And well it had been if these graves of Israel's lusters had
proved the graves of Israel's lust: the warning was designed to be so,
but it had not its due effect, for it follows (Ps. lxxviii. 32), For
all this, they sinned still.
__________________________________________________________________
N U M B E R S
CHAP. XII.
In the foregoing chapter we had the vexation which the people gave to
Moses; in this we have his patience tried by his own relations. I.
Miriam and Aaron, his own brother and sister, affronted him, ver. 1-3.
II. God called them to an account for it, ver. 4-9. III. Miriam was
smitten with a leprosy for it, ver. 10. IV. Aaron submits, and Moses
meekly intercedes for Miriam, ver. 11-13. V. She is healed, but put to
shame for seven days, ver. 14-16. And this is recorded to show that the
best persons and families have both their follies and their crosses.
Murmuring of Miriam and Aaron. (b. c. 1490.)
1 And Miriam and Aaron spake against Moses because of the Ethiopian
woman whom he had married: for he had married an Ethiopian woman. 2
And they said, Hath the Lord indeed spoken only by Moses? hath he not
spoken also by us? And the Lord heard it. 3 (Now the man Moses was
very meek, above all the men which were upon the face of the earth.)
Here is, I. The unbecoming passion of Aaron and Miriam: they spoke
against Moses, v. 1. If Moses, that received so much honour from God,
yet received so many slights and affronts from men, shall any of us
think such trials either strange or hard, and be either provoked or
discouraged by them? But who would have thought that disturbance should
be created to Moses, 1. From those that were themselves serious and
good; nay, that were eminent in religion, Miriam a prophetess, Aaron
the high priest, both of them joint-commissioners with Moses for the
deliverance of Israel? Mic. vi. 4, I sent before thee Moses, Aaron, and
Miriam. 2. From those that were his nearest relations, his own brother
and sister, who shone so much by rays borrowed from him? Thus the
spouse complains (Cant. i. 6), My mother's children were angry with me;
and quarrels among relations are in a special manner grievous. A
brother offended is harder to be won than a strong city. Yet this helps
to confirm the call of Moses, and shows that his advancement was purely
by the divine favour, and not by any compact or collusion with his
kindred, who themselves grudged his advancement. Neither did many of
our Saviour's kindred believe on him, John vii. 5. It should seem that
Miriam began the quarrel, and Aaron, not having been employed or
consulted in the choice of the seventy elders, was for the present
somewhat disgusted, and so was the sooner drawn in to take his sister's
part. It would grieve one to see the hand of Aaron in so many
trespasses, but it shows that the law made men priests who had
infirmity. Satan prevailed first with Eve, and by her with Adam; see
what need we have to take heed of being drawn into quarrels by our
relations, for we know not how great a matter a little fire may kindle.
Aaron ought to have remembered how Moses stood his friend when God was
angry with him for making the golden calf (Deut. ix. 20), and not to
have rendered him evil for good. Two things they quarrelled with Moses
about:--(1.) About his marriage: some think a late marriage with a
Cushite or Arabian; others because of Zipporah, whom on this occasion
they called, in scorn, an Ethiopian woman, and who, they insinuated,
had too great an influence upon Moses in the choice of these seventy
elders. Perhaps there was some private falling out between Zipporah and
Miriam, which occasioned some hot words, and one peevish reflection
introduced another, till Moses and Aaron came to be interested. (2.)
About his government; not the mismanagement of it, but the monopolizing
of it (v. 2): "Hath the Lord spoken only by Moses? Must he alone have
the choice of the persons on whom the spirit of prophecy shall come?
Hath he not spoken also by us? Might not we have had a hand in that
affair, and preferred our friends, as well as Moses his?" They could
not deny that God had spoken by Moses, but it was plain he had
sometimes spoken also by them; and that which they intended was to make
themselves equal with him, though God had so many ways distinguished
him. Note, Striving to be greatest is a sin which easily besets
disciples themselves, and it is exceedingly sinful. Even those that are
well preferred are seldom pleased if others be better preferred. Those
that excel are commonly envied.
II. The wonderful patience of Moses under this provocation. The Lord
heard it (v. 2), but Moses himself took no notice of it, for (v. 3) he
was very meek. He had a great deal of reason to resent the affront; it
was ill-natured and ill-timed, when the people were disposed to mutiny,
and had lately given him a great deal of vexation with their
murmurings, which would be in danger of breaking out again when thus
headed and countenanced by Aaron and Miriam; but he, as a deaf man,
heard not. When God's honour was concerned, as in the case of the
golden calf, no man more zealous than Moses; but, when his own honour
was touched, no man more meek: as bold as a lion in the cause of God,
but as mild as a lamb in his own cause. God's people are the meek of
the earth (Zeph. ii. 3), but some are more remarkable than others for
this grace, as Moses, who was thus fitted for the work he was called
to, which required all the meekness he had and sometimes more. And
sometimes the unkindness of our friends is a greater trial of our
meekness than the malice of our enemies. Christ himself records his own
meekness (Matt. xi. 29, I am meek and lowly in heart), and the copy of
meekness which Christ has set was without a blot, but that of Moses was
not.
4 And the Lord spake suddenly unto Moses, and unto Aaron, and unto
Miriam, Come out ye three unto the tabernacle of the congregation. And
they three came out. 5 And the Lord came down in the pillar of the
cloud, and stood in the door of the tabernacle, and called Aaron and
Miriam: and they both came forth. 6 And he said, Hear now my words:
If there be a prophet among you, I the Lord will make myself known unto
him in a vision, and will speak unto him in a dream. 7 My servant
Moses is not so, who is faithful in all mine house. 8 With him will I
speak mouth to mouth, even apparently, and not in dark speeches; and
the similitude of the Lord shall he behold: wherefore then were ye not
afraid to speak against my servant Moses? 9 And the anger of the Lord
was kindled against them; and he departed.
Moses did not resent the injury done him, nor complain of it to God,
nor make any appeal to him; but God resented it. He hears all we say in
our passion, and is a swift witness of our hasty speeches, which is a
reason why we should resolutely bridle our tongues, that we speak not
ill of others, and why we should patiently stop our ears, and not take
notice of it, if others speak ill of us. I heard not, for thou wilt
hear, Ps. xxxviii. 13-15. The more silent we are in our own cause the
more is God engaged to plead it. The accused innocent needs to say
little if he knows the judge himself will be his advocate.
I. The cause is called, and the parties are summoned forthwith to
attend at the door of the tabernacle, v. 4, 5. Moses had often shown
himself jealous for God's honour, and now God showed himself jealous
for his reputation; for those that honour God he will honour, nor will
he ever be behind-hand with any that appear for him. Judges of old sat
in the gate of the city to try causes, and so on this occasion the
shechinah in the cloud of glory stood at the door of the tabernacle,
and Aaron and Miriam, as delinquents, were called to the bar.
II. Aaron and Miriam were made to know that great as they were they
must not pretend to be equal to Moses, nor set up as rivals with him,
v. 6-8. Were they prophets of the Lord? Of Moses it might be truly
said, He more. 1. It was true that God put a great deal of honour upon
the prophets. However men mocked them and misused them, they were the
favourites and intimates of heaven. God made himself known to them,
either by dreams when they were asleep or by visions when they were
awake, and by them made himself known to others. And those are happy,
those are great, truly great, truly happy, to whom God makes himself
known, Now he does it not by dreams and visions, as of old, but by the
Spirit of wisdom and revelation, who makes known those things to babes
which prophets and kings desired to see and might not. Hence in the
last days, the days of the Messiah, the sons and daughters are said to
prophesy (Joel ii. 28), because they shall be better acquainted with
the mysteries of the kingdom of grace than even the prophets themselves
were; see Heb. i. 1, 2. 2. Yet the honour put upon Moses was far
greater (v. 7): My servant Moses is not so, he excels them all. To
recompense Moses for his meekly and patiently bearing the affronts
which Miriam and Aaron gave him, God not only cleared him, but praised
him; and took that occasion to give him an encomium which remains upon
record to his immortal honour; and thus shall those that are reviled
and persecuted for righteousness' sake have a great reward in heaven,
Christ will confess them before his Father and the holy angels. (1.)
Moses was a man of great integrity and tried fidelity. He is faithful
in all my house. This is put first in his character, because grace
excels gifts, love excels knowledge, and sincerity in the service of
God puts a greater honour upon a man and recommends him to the divine
favour more than learning, abstruse speculations, and an ability to
speak with tongues. This is that part of Moses's character which the
apostle quotes when he would show that Christ was greater than Moses,
making it out that he was so in this chief instance of his greatness;
for Moses was faithful only as a servant, but Christ as a son, Heb.
iii. 2, 5, 6. God entrusted Moses to deliver his mind in all things to
Israel; Israel entrusted him to treat for them with God; and he was
faithful to both. He said and did every thing in the management of that
great affair as became an honest good man, that aimed at nothing else
but the honour of God and the welfare of Israel. (2.) Moses was
therefore honoured with clearer discoveries of God's mind, and a more
intimate communion with God, than any other prophet whatsoever. He
shall, [1.] Hear more from God than any other prophet, more clearly and
distinctly: With him will I speak mouth to mouth, or face to face
(Exod. xxx. 11), as a man speaks to his friend, whom he discourses with
freely and familiarly, and without any confusion or consternation, such
as sometimes other prophets were under; as Ezekiel, and John himself,
when God spoke to them. By other prophets God sent to his people
reproofs, and predictions of good or evil, which were properly enough
delivered in dark speeches, figures, types, and parables; but by Moses
he gave laws to his people, and the institution of holy ordinances,
which could by no means be delivered by dark speeches, but must be
expressed in the plainest and most intelligible manner. [2.] He shall
see more of God than any other prophet: The similitude of the Lord
shall behold, as he hath seen it in Horeb, when God proclaimed his name
before him. Yet he saw only the similitude of the Lord, angels and
glorified saints always behold the face of our Father. Moses had the
spirit of prophecy in a way peculiar to himself, and which set him far
above all other prophets; yet he that is least in the kingdom of heaven
is greater than he, much more does our Lord Jesus infinitely excel him,
Heb. iii. 1, &c.
Now let Miriam and Aaron consider who it was that they insulted: Were
you not afraid to speak against my servant Moses? Against my servant,
against Moses? so it runs in the original. "How dare you abuse any
servant of mine, especially such a servant as Moses, who is a friend, a
confidant, and steward of the house?" How durst they speak to the grief
and reproach of one whom God had so much to say in commendation of?
Might they not expect that God would resent it, and take it as an
affront to himself? Note, We have reason to be afraid of saying or
doing any thing against the servants of God; it is at our peril if we
do, for God will plead their cause, and reckon that what touches them
touches the apple of his eye. It is a dangerous thing to offend
Christ's little ones, Matt. xviii. 6. Those are presumptuous indeed
that are not afraid to speak evil of dignities, 2 Pet. ii. 10.
III. God, having thus shown them their fault and folly, next shows them
his displeasure (v. 9): The anger of the Lord was kindled against them,
of which perhaps some sensible indications were given in the change of
the colour of the cloud, or some flashes of lightning from it. But
indeed it was indication enough of his displeasure that he departed,
and would not so much as hear their excuse, for he needed not,
understanding their thoughts afar off; and thus he would show that he
was displeased. Note, The removal of God's presence from us is the
surest and saddest token of God's displeasure against us. Woe unto us
if he depart; and he never departs till we by our sin and folly drive
him from us.
Miriam Smitten with Leprosy. (b. c. 1490.)
10 And the cloud departed from off the tabernacle; and, behold, Miriam
became leprous, white as snow: and Aaron looked upon Miriam, and,
behold, she was leprous. 11 And Aaron said unto Moses, Alas, my lord,
I beseech thee, lay not the sin upon us, wherein we have done
foolishly, and wherein we have sinned. 12 Let her not be as one dead,
of whom the flesh is half consumed when he cometh out of his mother's
womb. 13 And Moses cried unto the Lord, saying, Heal her now, O God,
I beseech thee. 14 And the Lord said unto Moses, If her father had
but spit in her face, should she not be ashamed seven days? let her be
shut out from the camp seven days, and after that let her be received
in again. 15 And Miriam was shut out from the camp seven days: and
the people journeyed not till Miriam was brought in again. 16 And
afterward the people removed from Hazeroth, and pitched in the
wilderness of Paran.
Here is, I. God's judgment upon Miriam (v. 10): The cloud departed from
off that part of the tabernacle, in token of God's displeasure, and
presently Miriam became leprous; when God goes, evil comes; expect no
good when God departs. The leprosy was a disease often inflicted by the
immediate hand of God as the punishment of some particular sin, as on
Gehazi for lying, on Uzziah for invading the priest's office, and here
on Miriam for scolding and making mischief among relations. The plague
of the leprosy, it is likely, appeared in her face, so that it appeared
to all that saw her that she was struck with it, with the worst of it,
she was leprous as snow; not only so white, but so soft, the solid
flesh losing its consistency, as that which putrefies does. Her foul
tongue (says bishop Hall) is justly punished with a foul face, and her
folly in pretending to be a rival with Moses is made manifest to all
men, for every one sees his face to be glorious, and hers to be
leprous. While Moses needs a veil to hide his glory, Miriam needs one
to hide her shame. Note, Those distempers which any way deform us ought
to be construed as a rebuke to our pride, and improved for the cure of
it, and under such humbling providences we ought to be very humble. It
is a sign that the heart is hard indeed if the flesh be mortified, and
yet the lusts of the flesh remain unmortified. It should seem that this
plague upon Miriam was designed for an exposition of the law concerning
the leprosy (Lev. xiii.), for it is referred to upon the rehearsal of
that law, Deut. xxiv. 8, 9. Miriam was struck with a leprosy, but not
Aaron, because she was first in the transgression, and God would put a
difference between those that mislead and those that are misled.
Aaron's office, though it saved him not from God's displeasure, yet
helped to secure him from this token of his displeasure, which would
not only have suspended him for the present from officiating, when
(there being no priests but himself and his two sons) he could ill be
spared, but it would have rendered him and his office mean, and would
have been a lasting blot upon his family. Aaron as priest was to be the
judge of the leprosy, and his performing that part of his office upon
this occasion, when he looked upon Miriam, and behold she was leprous,
was a sufficient mortification to him. He was struck through her side,
and could not pronounce her leprous without blushing and trembling,
knowing himself to be equally obnoxious. This judgment upon Miriam is
improvable by us as a warning to take heed of putting any affront upon
our Lord Jesus. If she was thus chastised for speaking against Moses,
what will become of those that sin against Christ?
II. Aaron's submission hereupon (v. 11, 12); he humbles himself to
Moses, confesses his fault, and begs pardon. He that but just now
joined with his sister in speaking against Moses is here forced for
himself and his sister to make a penitent address to him, and in the
highest degree to magnify him (as if he had the power of God to forgive
and heal) whom he had so lately vilified. Note, Those that trample upon
the saints and servants of God will one day be glad to make court to
them; at furthest, in the other world, as the foolish virgins to the
wise for a little oil, and the rich man to Lazarus for a little water;
and perhaps in this world, as Job's friend to him for his prayers, and
here Aaron to Moses. Rev. iii. 9. In his submission, 1. He confesses
his own and his sister's sin, v. 11. He speaks respectfully to Moses,
of whom he had spoken slightly, calls him his lord, and now turns the
reproach upon himself, speaks as one ashamed of what he had said: We
have sinned, we have done foolishly. Those sin, and do foolishly, who
revile and speak evil of any, especially of good people or of those in
authority. Repentance is the unsaying of that which we have said amiss,
and it had better be unsaid than that we be undone by it. 2. He begs
Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift
to the altar, but, knowing that his brother had something against him,
he of all men was concerned to reconcile himself to his brother, that
he might be qualified to offer his gift. Some think that this speedy
submission which God saw him ready to make was that which prevented his
being struck with a leprosy as his sister was. 3. He recommends the
deplorable condition of his sister to Moses's compassionate
consideration (v. 12): Let her not be as one dead, that is, "Let her
not continue so separated from conversation, defiling all she touches,
and even to putrefy above ground as one dead." He eloquently describes
the misery of her case, to move his pity.
III. The intercession made for Miriam (v. 13): He cried unto the Lord
with a loud voice, because the cloud, the symbol of his presence, was
removed and stood at some distance, and to express his fervency in this
request, Heal her now, O Lord, I beseech thee. By this he made it to
appear that he did heartily forgive her the injury she had one him,
that he had not accused her to God, nor called for justice against her;
so far from this that, when God in tenderness to his honour had
chastised her insolence, he was the first that moved for reversing the
judgment. By this example we are taught to pray for those that
despitefully use us; and not to take pleasure in the most righteous
punishment inflicted either by God or man on those that have been
injurious to us. Jeroboam's withered hand was restored at the special
instance and request of the prophet against whom it had been stretched
out, 1 Kings xiii. 6. So Miriam here was healed by the prayer of Moses,
whom she had abused, and Abimelech by the prayer of Abraham, Gen. xx.
17. Moses might have stood off, and have said, "She is served well
enough, let her govern her tongue better next time;" but, not content
with being able to say that he had not prayed for the inflicting of the
judgment, he prays earnestly for the removal of it. This pattern of
Moses, and that of our Saviour, Father, forgive them, we must study to
conform to.
IV. The accommodating of this matter so as that mercy and justice might
meet together. 1. Mercy takes place so far as that Miriam shall be
healed; Moses forgives her, and God will. See 2 Cor. ii. 10. But, 2.
Justice takes place so far as that Miriam shall be humbled (v. 14): Let
her be shut out from the camp seven days, that she herself might be
made more sensible of her fault and penitent for it, and that her
punishment might be the more public, and all Israel might take notice
of it and take warning by it not to mutiny. If Miriam the prophetess be
put under such marks of humiliation for one hasty word spoken against
Moses, what may we expect for our murmurings? If this be done in a
green tree, what shall be done in the dry? See how people debase and
diminish themselves by sin, stain their glory, and lay their honour in
the dust. When Miriam praised God, we find her at the head of the
congregation and one of the brightest ornaments of it, Exod. xv. 20.
Now that she quarrelled with God we find her expelled as the filth and
off-scouring of it. A reason is given for her being put out of the camp
for seven days, because thus she ought to accept of the punishment of
her iniquity. If her father, her earthly father, had but spit in her
face, and so signified his displeasure against her, would she not be so
troubled and concerned at it, and so sorry that she had deserved it, as
to shut herself up for some time in her room, and not come into his
presence, or show her face in the family, being ashamed of her own
folly and unhappiness? If such reverence as this be owing to the
fathers of our flesh, when they correct us, much more ought we to
humble ourselves under the mighty hand of the Father of spirits, Heb.
xii. 9. Note, When we are under the tokens of God's displeasure for
sin, it becomes us to take shame to ourselves, and to lie down in that
shame, owning that to us belongs confusion of face. If by our own fault
and folly we expose ourselves to the reproach and contempt of men, the
just censures of the church, or the rebukes of the divine Providence,
we must confess that our Father justly spits in our face, and be
ashamed.
V. The hindrance that this gave to the people's progress: The people
journeyed not till Miriam was brought in again, v. 15. God did not
remove the cloud, and therefore they did not remove their camp. This
was intended, 1. As a rebuke to the people, who were conscious to
themselves of having sinned after the similitude of Miriam's
transgression, in speaking against Moses: thus far therefore they shall
share in her punishment, that it shall retard their march forward
towards Canaan. Many things oppose us, but nothing hinders us in the
way to heaven as sin does. 2. As a mark of respect to Miriam. If the
camp had removed during the days of her suspension, her trouble and
shame had been the greater; therefore, in compassion to her, they shall
stay till her excommunication be taken off, and she taken in again, it
is probable with the usual ceremonies of the cleansing of lepers. Note,
Those that are under censure and rebuke for sin ought to be treated
with a great deal of tenderness, and not be over-loaded, no, not with
the shame they have deserved, not counted as enemies (2 Thess. iii.
15), but forgiven and comforted, 2 Cor. ii. 7. Sinners must be cast out
with grief, and penitents taken in with joy. When Miriam was absolved
and re-admitted, the people went forward into the wilderness of Paran,
which joined up to the south border of Canaan, and thither their next
remove would have been if they had not put a bar in their own way.
__________________________________________________________________
N U M B E R S
CHAP. XIII.
It is a memorable and very melancholy story which is related in this
and the following chapter, of the turning back of Israel from the
borders of Canaan, when they were just ready to set foot in it, and the
sentencing of them to wander and perish in the wilderness for their
unbelief and murmuring. It is referred to Ps. xcv. 7, &c., and improved
for warning to Christians, Heb. iii. 7, &c. In this chapter we have, I.
The sending of twelve spies before them into Canaan, ver. 1-16. II. The
instructions given to these spies, ver. 17-20. III. Their executing
their commission according to their instructions, and their return from
the search, ver. 21-25. IV. The report they brought back to the camp of
Israel, ver. 26, &c.
Missions of the Twelve Spies. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Send thou men, that they
may search the land of Canaan, which I give unto the children of
Israel: of every tribe of their fathers shall ye send a man, every one
a ruler among them. 3 And Moses by the commandment of the Lord sent
them from the wilderness of Paran: all those men were heads of the
children of Israel. 4 And these were their names: of the tribe of
Reuben, Shammua the son of Zaccur. 5 Of the tribe of Simeon, Shaphat
the son of Hori. 6 Of the tribe of Judah, Caleb the son of Jephunneh.
7 Of the tribe of Issachar, Igal the son of Joseph. 8 Of the tribe
of Ephraim, Oshea the son of Nun. 9 Of the tribe of Benjamin, Palti
the son of Raphu. 10 Of the tribe of Zebulun, Gaddiel the son of
Sodi. 11 Of the tribe of Joseph, namely, of the tribe of Manasseh,
Gaddi the son of Susi. 12 Of the tribe of Dan, Ammiel the son of
Gemalli. 13 Of the tribe of Asher, Sethur the son of Michael. 14 Of
the tribe of Naphtali, Nahbi the son of Vophsi. 15 Of the tribe of
Gad, Geuel the son of Machi. 16 These are the names of the men which
Moses sent to spy out the land. And Moses called Oshea the son of Nun
Jehoshua. 17 And Moses sent them to spy out the land of Canaan, and
said unto them, Get you up this way southward, and go up into the
mountain: 18 And see the land, what it is; and the people that
dwelleth therein, whether they be strong or weak, few or many; 19 And
what the land is that they dwell in, whether it be good or bad; and
what cities they be that they dwell in, whether in tents, or in strong
holds; 20 And what the land is, whether it be fat or lean, whether
there be wood therein, or not. And be ye of good courage, and bring of
the fruit of the land. Now the time was the time of the firstripe
grapes.
Here we have, I. Orders given to send spies to search out the land of
Canaan. It is here said, God directed Moses to send them (v. 1, 2), but
it appears by the repetition of the story afterwards (Deut. i. 22) that
the motion came originally from the people; they came to Moses, and
said, We will send men before us; and it was the fruit of their
unbelief. They would not take God's word that it was a good land, and
that he would, without fail, put them in possession of it. They could
not trust the pillar of cloud and fire to show them the way to it, but
had a better opinion of their own politics than of God's wisdom. How
absurd was it for them to send to spy out a land which God himself had
spied out for them, to enquire the way into it when God himself had
undertaken to show them the way! But thus we ruin ourselves by giving
more credit to the reports and representations of sense than to divine
revelation; we walk by sight, not by faith; whereas, if we will receive
the witness of men, without doubt the witness of God is greater. The
people making this motion to Moses, he (perhaps not aware of the
unbelief at the bottom of it) consulted God in the case, who bade him
gratify the people in this matter, and send spies before them: "Let
them walk in their own counsels." Yet God was no way accessory to the
sin that followed, for the sending of these spies was so far from being
the cause of the sin that if the spies had done their duty, and the
people theirs, it might have been the confirmation of their faith, and
of good service to them.
II. The persons nominated that were to be employed in this service (v.
4, &c.), one of each tribe, that it might appear to be the act of the
people in general; and rulers, person of figure in their respective
tribes, some of the rulers of thousands or hundreds, to put the greater
credit upon their embassy. This was designed for the best, but it
proved to have this ill effect that the quality of the persons
occasioned the evil report they brought up to be the more credited and
the people to be the more influenced by it. Some think that they are
all named for the sake of two good ones that were among them, Caleb and
Joshua. Notice is taken of the change of Joshua's name upon this
occasion, v. 16. He was Moses's minister, but had been employed, though
of the tribe of Ephraim, as general of the forces that were sent out
against Amalek. The name by which he was generally called and known in
his own tribe was Oshea, but Moses called him Joshua, in token of his
affection to him and power over him; and now, it should seem, he
ordered others to call him so, and fixed that to be his name
henceforward. Oshea signifies a prayer for salvation, Save thou; Joshua
signifies a promise of salvation, He will save, in answer to that
prayer: so near is the relation between prayers and promises. Prayers
prevail for promises, and promises direct and encourage prayers. Some
think that Moses designed, by taking the first syllable of the name
Jehovah and prefixing it to his name, which turned Hoshea into
Jehoshua, to put an honour upon him, and to encourage him in this and
all his future services with the assurances of God's presence. Yet
after this he is called Hoshea, Deut. xxxii. 44. Jesus is the same name
with Joshua, and it is the name of our Lord Christ, of whom Joshua was
a type as successor to Moses, Israel's captain, and conqueror of
Canaan. There was another of the same name, who was also a type of
Christ, Zech. vi. 11. Joshua was the saviour of God's people from the
powers of Canaan, but Christ is their Saviour from the powers of hell.
III. The instructions given to those spies. They were sent into the
land of Canaan the nearest way, to traverse the country, and to take
account of its present state, v. 17. Two heads of enquiry were given
them in charge, 1. Concerning the land itself: See what that is (v. 18,
and again, v. 19), see whether it be good or bad, and (v. 20) whether
it be fat or lean. All parts of the earth do not share alike in the
blessing of fruitfulness; some countries are blessed with a richer soil
than others. Moses himself was well satisfied that Canaan was a very
good land, but he sent these spies to bring an account of it for the
satisfaction of the people; as John Baptist sent to Jesus, to ask
whether he was the Christ, not to inform himself, but to inform those
he sent. They must take notice whether the air was healthful or no,
what the soil was, and what the productions; and, for the better
satisfaction of the people, they must bring with them some of the
fruits. 2. Concerning the inhabitants--their number, few or many--their
size and stature, whether strong able-bodied men or weak,--their
habitations, whether they lived in tents or houses, whether in open
villages or in walled towns,--whether the woods were standing as in
those countries that are uncultivated, through the unskillfulness and
slothfulness of the inhabitants, or whether the woods were cut down,
and the country made champaign, for the convenience of tillage. These
were the things they were to enquire about. Perhaps there had not been
of late years such commerce between Egypt and Canaan as there was in
Jacob's time, else they might have informed themselves of these things
without sending men on purpose to search. See the advantage we may
derive from books and learning, which acquaint those that are curious
and inquisitive with the state of foreign countries, at a much greater
distance than Canaan was now from Israel, without this trouble and
expense.
IV. Moses dismisses the spies with this charge, Be of good courage,
intimating, not only that they should be themselves encouraged against
the difficulties of this expedition, but that they should bring an
encouraging account to the people and make the best of every thing. It
was not only a great undertaking they were put upon, which required
good management and resolution, but it was a great trust that was
reposed in them, which required that they should be faithful.
21 So they went up, and searched the land from the wilderness of Zin
unto Rehob, as men come to Hamath. 22 And they ascended by the south,
and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children
of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.)
23 And they came unto the brook of Eshcol, and cut down from thence a
branch with one cluster of grapes, and they bare it between two upon a
staff; and they brought of the pomegranates, and of the figs. 24 The
place was called the brook Eshcol, because of the cluster of grapes
which the children of Israel cut down from thence. 25 And they
returned from searching of the land after forty days.
We have here a short account of the survey which the spies made of the
promised land. 1. They went quite through it, from Zin in the south, to
Rehob, near Hamath, in the north, v. 21. See ch. xxxiv. 3, 8. It is
probable that they did not go altogether in a body, lest they should be
suspected and taken up, which there would be the more danger of if the
Canaanites knew (and one would think they could not but know) how near
the Israelites were to them; but they divided themselves into several
companies, and so passed unsuspected, as way-faring men. 2. They took
particular notice of Hebron (v. 22), probably because near there was
the field of Machpelah, where the patriarchs were buried (Gen. xxiii.
2), whose dead bodies did, as it were, keep possession of that land for
their posterity. To this sepulchre they made a particular visit, and
found the adjoining city in the possession of the sons of Anak, who are
here named. In that place where they expected the greatest
encouragements they met with the greatest discouragements. Where the
bodies of their ancestors kept possession for them the giants kept
possession against them. They ascended by the south, and came to
Hebron, that is, "Caleb," say the Jews, "in particular," for to his
being there we find express reference, Josh. xiv. 9, 12, 13. But that
others of the spies were there too appears by their description of the
Anakim, v. 33. 3. They brought a bunch of grapes with them, and some
other of the fruits of the land, as a proof of the extraordinary
goodness of the country. Probably they furnished themselves with these
fruits when they were leaving the country and returning. The cluster of
grapes was so large and so heavy that they hung it upon a bar, and
carried it between two of them, v. 23, 24. The place whence they took
it was, from this circumstance, called the valley of the cluster, that
famous cluster which was to Israel both the earnest and the specimen of
all the fruits of Canaan. Such are the present comforts which we have
in communion with God, foretastes of the fulness of joy we expect in
the heavenly Canaan. We may see by them what heaven is.
26 And they went and came to Moses, and to Aaron, and to all the
congregation of the children of Israel, unto the wilderness of Paran,
to Kadesh; and brought back word unto them, and unto all the
congregation, and showed them the fruit of the land. 27 And they told
him, and said, We came unto the land whither thou sentest us, and
surely it floweth with milk and honey; and this is the fruit of it.
28 Nevertheless the people be strong that dwell in the land, and the
cities are walled, and very great: and moreover we saw the children of
Anak there. 29 The Amalekites dwell in the land of the south: and the
Hittites, and the Jebusites, and the Amorites, dwell in the mountains:
and the Canaanites dwell by the sea, and by the coast of Jordan. 30
And Caleb stilled the people before Moses, and said, Let us go up at
once, and possess it; for we are well able to overcome it. 31 But the
men that went up with him said, We be not able to go up against the
people; for they are stronger than we. 32 And they brought up an evil
report of the land which they had searched unto the children of Israel,
saying, The land, through which we have gone to search it, is a land
that eateth up the inhabitants thereof; and all the people that we saw
in it are men of a great stature. 33 And there we saw the giants, the
sons of Anak, which come of the giants: and we were in our own sight as
grasshoppers, and so we were in their sight.
It is a wonder how the people of Israel had patience to stay forty days
for the return of their spies, when they were just ready to enter
Canaan, under all the assurances of success they could have from the
divine power, and a constant series of miracles that had hitherto
attended them; but they distrusted God's power and promise, and were
willing to be held in suspense by their own counsels, rather than be
brought to a certainty by God's covenant. How much do we stand in our
own light by our unbelief! Well, at length the messengers return, but
they agree not in their report.
I. The major part discourage the people from going forward to Canaan;
and justly are the Israelites left to this temptation, for putting so
much confidence in the judgment of men, when they had the word of God
to trust to. It is a righteous thing with God to give those up to
strong delusions who will not receive his truth in the love of it.
1. Observe their report. (1.) They could not deny but that the land of
Canaan was a very fruitful land; the bunch of grapes they brought with
them was an ocular demonstration of it, v. 27. God had promised them a
land flowing with milk and honey, and the evil spies themselves own
that it is such a land. Thus even out of the mouth of adversaries will
God be glorified and the truth of his promise attested. And yet
afterwards they contradict themselves, when they say (v. 32), It is a
land that eateth up the inhabitants thereof; as if, though it had milk,
and honey, and grapes, yet it wanted other necessary provision; some
think that there was a great plague in the country at the time they
surveyed it, which they ought to have imputed to the wisdom of the
divine Providence, which thus lessened the numbers of their enemies, to
facilitate their conquests; but they invidiously imputed it to the
unwholesomeness of the air, and thence took occasion to disparage the
country. For this unreasonable fear of a plague in Canaan, they were
justly cut off immediately by a plague in the wilderness, ch. xiv. 37.
But, (2.) They represented the conquest of it as altogether
impracticable, and that it was to no purpose to attempt it. The people
are strong (v. 28), men of a great stature (v. 32), stronger than we,
v. 31. The cities are represented as impregnable fortresses: they are
walled and very great, v. 28. But nothing served their ill purpose more
than a description of the giants, on whom they lay a great stress: We
saw the children of Anak there (v. 28), and again, we saw the giants,
those men of a prodigious size, the sons of Anak, who come of the
giants, v. 33. They spoke as if they were ready to tremble at the
mention of them, as they had done at the sight of them. "O these
tremendous giants! when we were near them, we were in our own sight as
grasshoppers, not only little and weak, but trembling and daunted."
Compare Job xxxix. 20, Canst thou make him afraid as a grasshopper?
"Nay, and so we were in their sight; they looked upon us with as much
scorn and disdain as we did upon them with fear and trembling." So that
upon the whole matter they gave it in as their judgment, We are not
able to go up against them (v. 31), and therefore must think of taking
some other course.
2. Now, even if they had been to judge only by human probabilities,
they could not have been excused from the imputation of cowardice. Were
not the hosts of Israel very numerous? 600,000 effective men, well
marshalled and modelled, closely embodied, and entirely united in
interest and affection, constituted as formidable an army as perhaps
was ever brought into the field; many a less has done more than perhaps
the conquering of Canaan was, witness Alexander's army. Moses, their
commander-in-chief, was wise and brave; and if the people had put on
resolution, and behaved themselves valiantly, what could have stood
before them? It is true the Canaanites were strong, but they were
dispersed (v. 29): Some dwell in the south and others in the mountains;
so that by reason of their distance they could not soon get together,
and by reason of their divided interests they could not long keep
together, to oppose Israel. The country being plentiful would subsist
an army, and, though the cities were walled, if they could beat them in
the field the strong-holds would fall of course into their hands. And,
lastly, as for the giants, their overgrown stature would but make them
the better mark, and the bulkiest men have not always the best mettle.
3. But, though they deserved to be posted for cowards, this was not the
worst, the scripture brands them for unbelievers. It was not any human
probabilities they were required to depend upon, but, (1.) They had the
manifest and sensible tokens of God's presence with them, and the
engagement of his power for them. The Canaanites were stronger than
Israel; suppose they were, but were they stronger than the God of
Israel? We are not able to deal with them, but is not God Almighty
able? Have we not him in the midst of us? Does not he go before us? And
is any thing too hard for him? Were we as grasshoppers before the
giants, and are not they less than grasshoppers before God? Their
cities are walled against us, but can they be walled against heaven?
Besides this, (2.) They had had very great experience of the length and
strength of God's arm, lifted up and made bare on their behalf. Were
not the Egyptians as much stronger than they as the Canaanites were?
And yet, without a sword drawn by Israel or a stroke struck, the
chariots and horsemen of Egypt were quite routed and ruined; the
Amalekites took them at great disadvantages, and yet they were
discomfited. Miracles were at this time their daily bread; were there
nothing else, an army so well victualled as theirs was, so constantly,
so plentifully, and all on free cost, would have a might advantage
against any other force. Nay, (3.) They had particular promises made
them of victory and success in their wars against the Canaanites. God
had given Abraham all possible assurances that he would put his seed
into possession of that land, Gen. xv. 18; xvii. 8. He had expressly
promised them by Moses that he would drive out the Canaanites from
before them (Exod. xxxiii. 2), and that he would do it by little and
little, Exod. xxiii. 30. And, after all this, for them to say, We are
not able to go up against them, was in effect to say, "God himself is
not able to make his words good." It was in effect to give him the lie,
and to tell him he had undertaken more than he could perform. We have a
short account of their sin, with which they infected the whole
congregation, Ps. cvi. 24. They despised the land, they believed not
his word. Though, upon search, they had found it as good as he had
said, a land flowing with milk and honey, yet they would not believe it
as sure as he had said, but despaired of having it, though eternal
truth itself had engaged it to them. And now this is the representation
of the evil spies.
II. Caleb encouraged them to go forward, though he was seconded by
Joshua only (v. 30): Caleb stilled the people, whom he saw already put
into a ferment even before Moses himself, whose shining face could not
daunt them, when they began to grow unruly. Caleb signifies all heart,
and he answered his name, was hearty himself, and would have made the
people so if they would have hearkened to him. If Joshua had begun to
stem the tide, he would have been suspected of partiality to Moses,
whose minister he was; and therefore he prudently left it to Caleb's
management at first, who was of the tribe of Judah, the leading tribe,
and therefore the fittest to be heard. Caleb had seen and observed the
strength of the inhabitants as much as his fellows, and upon the whole
matter, 1. He speaks very confidently of success: We are well able to
overcome them, as strong as they are. 2. He animates the people to go
on, and, his lot lying in the van, he speaks as one resolved to lead
them on with bravery: "Let us go up at once, one bold step, one bold
stroke more, will do our business; it is all our own if we have but
courage to make it so: Let us go up and possess it." He does not say,
"Let us go up and conquer it;" he looks upon that to be as good as done
already; but, "Let us go up and possess it; there is nothing to be done
but to enter, and take the possession which God our great Lord is ready
to give us." Note, The righteous are bold as a lion. Difficulties that
lie in the way of salvation dwindle and vanish before a lively active
faith in the power and promise of God. All things are possible, if they
be but promised, to him that believes.
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N U M B E R S
CHAP. XIV.
This chapter gives us an account of that fatal quarrel between God and
Israel upon which, for their murmuring and unbelief, he swore in his
wrath that they should not enter into his rest. Here is, I. The mutiny
and rebellion of Israel against God, upon the report of the evil spies,
ver. 1-4. II. The fruitless endeavour of Moses and Aaron, Caleb and
Joshua, to still the tumult, ver. 5-10. III. Their utter ruin justly
threatened by an offended God, ver. 11, 12. IV. The humble intercession
of Moses for them, ver. 13-19. V. A mitigation of the sentence in
answer to the prayer of Moses; they shall not all be cut off, but the
decree goes forth ratified with an oath, published to the people, again
and again repeated, that this whole congregation should perish in the
wilderness, and none of them enter Canaan but Caleb and Joshua only,
ver. 20-35. VI. The present death of the evil spies, ver. 36-39. VII.
The rebuke given to those who attempted to go forward notwithstanding,
ver. 40-45. And this is written for our admonition, that we "fall not
after the same example of unbelief."
The Murmuring of the Israelites. (b. c. 1490.)
1 And all the congregation lifted up their voice, and cried; and the
people wept that night. 2 And all the children of Israel murmured
against Moses and against Aaron: and the whole congregation said unto
them, Would God that we had died in the land of Egypt! or would God we
had died in this wilderness! 3 And wherefore hath the Lord brought us
unto this land, to fall by the sword, that our wives and our children
should be a prey? were it not better for us to return into Egypt? 4
And they said one to another, Let us make a captain, and let us return
into Egypt.
Here we see what mischief the evil spies made by their unfair
representation. We may suppose that these twelve that were impanelled
to enquire concerning Canaan had talked it over among themselves before
they brought in their report in public; and Caleb and Joshua, it is
likely, had done their utmost to bring the rest over to be of their
mind, and if they would but have agreed that Caleb, according to his
pose, should have spoken for them all, as their foreman, all had been
well; but the evil spies, it should seem, wilfully designed to raise
this mutiny, purely in opposition to Moses and Aaron, though they could
not propose any advantage to themselves by it, unless they hoped to be
captains and commanders of the retreat into Egypt they were now
meditating. But what came of it? Here in these verses we find those
whom they studied to humour put into a vexation, and, before the end of
the chapter, brought to ruin. Observe,
I. How the people fretted themselves: They lifted up their voices and
cried (v. 1); giving credit to the report of the spies rather than to
the word of God, and imagining their condition desperate, they laid the
reins on the neck of their passions, and could keep no manner of
temper. Like foolish froward children, they fall a crying, yet know not
what they cry for. It would have been time enough to cry out when the
enemy had beaten up their quarters, and they had seen the sons of Anak
at the gate of their camp; but those that cried when nothing hurt them
deserved to have something given them to cry for. And, as if all had
been already gone, they sat down and wept that night. Note, Unbelief,
or distrust of God, is a sin that is its own punishment. Those that do
not trust God are continually vexing themselves. The world's mourners
are more than God's, and the sorrow of the world worketh death.
II. How they flew in the face of their governors--murmured against
Moses and Aaron, and in them reproached the Lord, v. 2, 3. The
congregation of elders began the discontent (v. 1), but the contagion
soon spread through the whole camp, for the children of Israel
murmured. Jealousies and discontents spread like wildfire among the
unthinking multitude, who are easily taught to despise dominions, and
to speak evil of dignities. 1. They look back with a causeless
discontent. They wish that they had died in Egypt with the first-born
that were slain there, or in the wilderness with those that lately died
of the plague for lusting. See the prodigious madness of unbridled
passions, which make men prodigal even of that which nature accounts
most dear, life itself. Never were so many months spent so pleasantly
as these which they had spent since they came out of Egypt, loaded with
honours, compassed with favours, and continually entertained with
something or other that was surprising; and yet, as if all these things
had not made it worth their while to live, they wished they had died in
Egypt. And such a light opinion they had of God's tremendous judgments
executed on their neighbours for their sin that they wished they had
shared with them in their plagues, rather than run the hazard of making
a descent upon Canaan. They wish rather to die criminals under God's
justice than live conquerors in his favour. Some read it, O that we had
died in Egypt, or in the wilderness! O that we might die! They wish to
die, for fear of dying; and have not sense enough to reason as the poor
lepers, when rather than die upon the spot they ventured into an
enemy's camp, If they kill us, we shall but die, 2 Kings vii. 4. How
base were the spirits of these degenerate Israelites, who, rather than
die (if it come to the worst) like soldiers on the bed of honour, with
their swords in their hands, desire to die like rotten sheep in the
wilderness. 2. They look forward with a groundless despair, taking it
for granted (v. 3) that if they went on they must fall by the sword,
and pretend to lay the cause of their fear upon the great care they had
for their wives and children, who, they conclude, will be a prey to the
Canaanites. And here is a most wicked blasphemous reflection upon God
himself, as if he had brought them hither on purpose that they might
fall by the sword, and that their wives and children, those poor
innocents, should be a prey. Thus do they, in effect, charge that God
who is love itself with the worst of malice, and eternal Truth with the
basest hypocrisy, suggesting that all the kind things he had said to
them, and done for them, hitherto, were intended only to decoy them
into a snare, and to cover a secret design carried on all along to ruin
them. Daring impudence! But what will not that tongue speak against
heaven that is set on fire of hell? The devil keeps up his interest in
the hearts of men by insinuating to them ill thoughts of God, as if he
desired the death of sinners, and delighted in the hardships and
sufferings of his own servants, whereas he knows his thoughts to
us-ward (whether we know them so or no) to be thoughts of good, and not
of evil, Jer. xxix. 11.
III. How they came at last to this desperate resolve, that, instead of
going forward to Canaan, they would go back again to Egypt. The motion
is first made by way of query only (v. 3): Were it not better for us to
return into Egypt? But the ferment being high, and the spirits of the
people being disposed to entertain any thing that was perverse, it soon
ripened to a resolution, without a debate (v. 4): Let us make a captain
and return to Egypt; and it is lamented long after (Neh. ix. 17) that
in their rebellion they appointed a captain to return to their bondage;
for they knew Moses would not be their captain in this retreat. Now, 1.
It was the greatest folly in the world to wish themselves in Egypt, or
to think that if they were there it would be better with them than it
was. If they durst not go forward to Canaan, yet better be as they were
than go back to Egypt. What did they want? What had they to complain
of? They had plenty, and peace, and rest, were under a good government,
had good company, had the tokens of God's presence with them, and
enough to make them easy even in the wilderness, if they had but hearts
to be content. But whither were they thus eager to go to better
themselves? To Egypt! Had they so soon forgotten the sore bondage they
were in there? Would they be again under the tyranny of their
taskmasters, and at the drudgery of making brick? And, after all the
plagues which Egypt had suffered for their sakes, could they expect any
better treatment there than they had formerly, and not rather much
worse? In how little time (not a year and a half) have they forgotten
all the sighs of their bondage, and all the songs of their deliverance!
Like brute-beasts, they mind only what is present, and their memories,
with the other powers of reason, are sacrificed to their passions. See
Ps. cvi. 7. We find it threatened (Deut. xxviii. 68), as the completing
of their misery, that they should be brought into Egypt again, and yet
this is what they here wish for. Sinners are enemies to themselves; and
those that walk not in God's counsels consult their own mischief and
ruin. 2. It was a most senseless ridiculous thing to talk of returning
thither through the wilderness. Could they expect that God's cloud
would lead them or his manna attend them? And, if they did not, the
thousands of Israel must unavoidably be lost and perish in the
wilderness. Suppose the difficulties of conquering Canaan were as great
as they imagined, those of returning to Egypt were much greater. In
this let us see, (1.) The folly of discontent and impatience under the
crosses of our outward condition. We are uneasy at that which is,
complain of our place and lot, and we would shift; but is there any
place or condition in this world that has not something in it to make
us uneasy if we are disposed to be so? The way to better our condition
is to get our spirits into a better frame; and instead of asking, "Were
it not better to go to Egypt?" ask, "Were it not better to be content,
and make the best of that which is?" (2.) The folly of apostasy from
the ways of God. Heaven is the Canaan set before us, a land flowing
with milk and honey; those that bring up ever so ill a report of it
cannot but say that it is indeed a good land, only it is hard to get to
it. Strict and serious godliness is looked upon as an impracticable
thing, and this deters many who began well from going on; rather than
undergo the imaginary hardships of a religious life, they run
themselves upon the certain fatal consequences of a sinful course; and
so they transcribe the folly of Israel, who, when they were within a
step of Canaan, would make a captain, and return to Egypt.
The Expostulation of Joshua and Caleb. (b. c. 1490.)
5 Then Moses and Aaron fell on their faces before all the assembly of
the congregation of the children of Israel. 6 And Joshua the son of
Nun, and Caleb the son of Jephunneh, which were of them that searched
the land, rent their clothes: 7 And they spake unto all the company
of the children of Israel, saying, The land, which we passed through to
search it, is an exceeding good land. 8 If the Lord delight in us,
then he will bring us into this land, and give it us; a land which
floweth with milk and honey. 9 Only rebel not ye against the Lord,
neither fear ye the people of the land; for they are bread for us:
their defence is departed from them, and the Lord is with us: fear them
not. 10 But all the congregation bade stone them with stones. And the
glory of the Lord appeared in the tabernacle of the congregation before
all the children of Israel.
The friends of Israel here interpose to save them if possible from
ruining themselves, but in vain. The physicians of their state would
have healed them, but they would not be healed; their watchmen gave
them warning, but they would not take warning, and so their blood is
upon their own heads.
I. The best endeavours were used to still the tumult, and, if now at
last they would have understood the things that belonged to their
peace, all the following mischief would have been prevented.
1. Moses and Aaron did their part, v. 5. Though it was against them
that they murmured (v. 2), yet they bravely overlooked the affront and
injury done them, and approved themselves faithful friends to those who
were outrageous enemies to them. The clamour and noise of the people
were so great that Moses and Aaron could not be heard; should they
order any of their servants to proclaim silence, the angry multitude
would perhaps be the more clamorous; and therefore, to gain audience in
the sight of all the assembly, they fell on their faces, thus
expressing, (1.) Their humble prayers to God to still the noise of this
sea, the noise of its waves, even the tumult of the people. (2.) The
great trouble and concern of their own spirits. They fell down as men
astonished and even thunder-struck, amazed to see a people throw away
their own mercies: to see those so ill-humoured who were so well
taught. And, (3.) Their great earnestness with the people to cease
their murmurings; they hoped to work upon them by this humble posture,
and to prevail with them not to persist in their rebellion; Moses and
Aaron beseech them, as though by them God himself did beseech them, to
be reconciled unto God. What they said to the people Moses relates in
the repetition of this story. Deut. i. 29, 30, Be not afraid; the Lord
your God shall fight for you. Note, Those that are zealous friends to
precious souls will stoop to any thing for their salvation. Moses and
Aaron, notwithstanding the posts of honour they are in, prostrate
themselves to the people to beg of them not to ruin themselves.
2. Caleb and Joshua did their part: they rent their clothes in a holy
indignation at the sin of the people, and a holy dread of the wrath of
God, which they saw ready to break out against them. It was the greater
trouble to these good men because the tumult was occasioned by those
spies with whom they had been joined in commission; and therefore they
thought themselves obliged to do what they could to still the storm
which their fellows had raised. No reasoning could be more pertinent
and pathetic than theirs was (v. 7-9), and they spoke as with
authority.
(1.) They assured them of the goodness of the land they had surveyed,
and that it was really worth venturing for, and not a land that ate up
the inhabitants, as the evil spies had represented it. It is an
exceedingly good land (v. 7); it is very, very good, so the word is; so
that they had no reason to despise this pleasant land. Note, If men
were but thoroughly convinced of the desirableness of the gains of
religion, they would not stick at the services of it.
(2.) They made nothing of the difficulties that seemed to lie in the
way of their gaining the possession of it: "Fear not the people of the
land, v. 9. Whatever formidable ideas have been given you of them, the
lion is not so fierce as he is painted. They are bread for us," that
is, "they are set before us rather to be fed upon than to be fought
with, so easily, so pleasantly, and with so much advantage to ourselves
shall we master them." Pharaoh is said to have been given them for meat
(Ps. lxxiv. 14), and the Canaanites will be so, too. They show that,
whatever was suggested to the contrary, the advantage was clear on
Israel's side. For, [1.] Though the Canaanites dwell in walled cities,
they are naked: Their defence has departed from them; that common
providence which preserves the rights of nations has abandoned them,
and will be no shelter nor protection to them. The other spies took
notice of their strength, but these of their wickedness, and thence
inferred that God had forsaken them, and therefore their defence had
departed. No people can be safe when they have provoked God to leave
them. [2.] Though Israel dwell in tents they are fortified: The Lord is
with us, and his name is a strong tower; fear them not. Note, While we
have the presence of God with us, we need not fear the most powerful
force against us.
(3.) They showed them plainly that all the danger they were in was from
their own discontents, and that they would succeed against all their
enemies if they did not make God their enemy. On this point alone the
cause would turn (v. 8): "If the Lord delight in us, as certainly he
does, and will if we do not provoke him, he will bring us into this
good land; we shall without fail get it in possession by his favour,
and the light of his countenance (Ps. xliv. 3), if we do not forfeit
his favour and by our own follies turn away our own mercies." It has
come to this issue (v. 9): Only rebel not you against the Lord. Note,
Nothing can ruin sinners but their own rebellion. If God leave them, it
is because they drive him from them; and they die because they will
die. None are excluded the heavenly Canaan but those that exclude
themselves. And, now, could the case have been made more plain? could
it have been urged more closely? But what was the effect?
II. It was all to no purpose; they were deaf to this fair reasoning;
nay, they were exasperated by it, and grew more outrageous: All the
congregation bade stone them with stones, v. 10. The rulers of the
congregation, and the great men (so bishop Patrick), ordered the common
people to fall upon them, and knock their brains out. Their case was
sad indeed when their leaders thus caused them to err. Note, It is
common for those whose hearts are fully set in them to do evil to rage
at those who give them good counsel. Those who hate to be reformed hate
those that would reform them, and count them their enemies because they
tell them the truth. Thus early did Israel begin to misuse the
prophets, and stone those that were sent to them, and it was this that
filled the measure of their sin, Matt. xxiii. 37. Stone them with
stones! Why, what evil have they done? No crime can be laid to their
charge; but the truth is these two witnesses tormented those that were
obstinate in their infidelity, Rev. xi. 10. Caleb and Joshua had but
just said, The Lord is with us; fear them not (v. 9): and, if Israel
will not apply those encouraging words to their own fears, those that
uttered them know how to encourage themselves with them against this
enraged multitude that spoke of stoning them, as David in a like cause,
1 Sam. xxx. 6. Those that cannot prevail to edify others with their
counsels and comforts should endeavour at least to edify themselves.
Caleb and Joshua knew they appeared for God and his glory, and
therefore doubted not but God would appear for them and their safety.
And they were not disappointed, for immediately the glory of the Lord
appeared, to the terror and confusion of those that were for stoning
the servants of God. When they reflected upon God (v. 3), his glory
appeared not to silence their blasphemies; but, when they threatened
Caleb and Joshua, they touched the apple of his eye, and his glory
appeared immediately. Note, Those who faithfully expose themselves for
God are sure to be taken under his special protection, and shall be
hidden from the rage of men, either under heaven or in heaven.
The Intercession of Moses. (b. c. 1490.)
11 And the Lord said unto Moses, How long will this people provoke me?
and how long will it be ere they believe me, for all the signs which I
have showed among them? 12 I will smite them with the pestilence, and
disinherit them, and will make of thee a greater nation and mightier
than they. 13 And Moses said unto the Lord, Then the Egyptians shall
hear it, (for thou broughtest up this people in thy might from among
them;) 14 And they will tell it to the inhabitants of this land: for
they have heard that thou Lord art among this people, that thou Lord
art seen face to face, and that thy cloud standeth over them, and that
thou goest before them, by day time in a pillar of a cloud, and in a
pillar of fire by night. 15 Now if thou shalt kill all this people as
one man, then the nations which have heard the fame of thee will speak,
saying, 16 Because the Lord was not able to bring this people into
the land which he sware unto them, therefore he hath slain them in the
wilderness. 17 And now, I beseech thee, let the power of my Lord be
great, according as thou hast spoken, saying, 18 The Lord is
longsuffering, and of great mercy, forgiving iniquity and
transgression, and by no means clearing the guilty, visiting the
iniquity of the fathers upon the children unto the third and fourth
generation. 19 Pardon, I beseech thee, the iniquity of this people
according unto the greatness of thy mercy, and as thou hast forgiven
this people, from Egypt even until now.
Here is, I. The righteous sentence which God gave against Israel for
their murmuring and unbelief, which, though afterwards mitigated,
showed what was the desert of their sin and the demand of injured
justice, and what would have been done if Moses had not interposed.
When the glory of the Lord appeared in the tabernacle we may suppose
that Moses took it for a call to him immediately to come and attend
there, as before the tabernacle was erected he went up to the mount in
a similar case, Exod. xxxii. 30. Thus, while the people were studying
to disgrace him, God publicly put honour upon him, as the man of his
counsel. Now here we are told what God said to him there.
1. He showed him the great evil of the people's sin, v. 11. What passed
between God and Israel went through the hands of Moses: when they were
displeased with God they told Moses of it (v. 2); when God was
displeased with them he told Moses, too, revealing his secret to his
servant the prophet, Amos iii. 7. Two things God justly complains of to
Moses:--(1.) Their sin. They provoke me, or (as the word signifies)
they reject, reproach, despise me, for they will not believe me. This
was the bitter root which bore the gall and wormwood. It was their
unbelief that made this a day of provocation in the wilderness, Heb.
iii. 8. Note, Distrust of God, of his power and promise, is itself a
very great provocation, and at the bottom of many other provocations.
Unbelief is a great sin (1 John v. 10), and a root sin, Heb. iii. 12.
(2.) Their continuance in it: How long will they do so? Note, The God
of heaven keeps an account how long sinners persist in their
provocations; and the longer they persist the more he is displeased.
The aggravations of their sin were, [1.] Their relation to God: This
people, a peculiar people, a professing people. The nearer any are to
God in name and profession, the more he is provoked by their sins,
especially their unbelief. [2.] The experience they had had of God's
power and goodness, in all the signs which he had shown among them, by
which, one would think, he had effectually obliged them to trust him
and follow him. The more God has done for us the greater is the
provocation if we distrust him.
2. He showed him the sentence which justice passed upon them for it, v.
12. "What remains now but that I should make a full end of them? It
will soon be done. I will smite them with the pestilence, not leave a
man of them alive, but wholly blot out their name and race, and so
disinherit them, and be no more troubled with them. Ah, I will ease me
of my adversaries. They wish to die; and let them die, and neither root
nor branch be left of them. Such rebellious children deserve to be
disinherited." And if it be asked, "What will become of God's covenant
with Abraham then?" here is an answer, "I shall be preserved in the
family of Moses: I will make of thee a greater nation." Thus, (1.) God
would try Moses, whether he still continued that affection for Israel
which he formerly expressed upon a like occasion, in preferring their
interests before the advancement of his own family; and it is proved
that Moses was still of the same public spirit, and could not bear the
thought of raising his own name upon the ruin of the name of Israel.
(2.) God would teach us that he will not be a loser by the ruin of
sinners. If Adam and Eve had been cut off and disinherited, he could
have made another Adam and another Eve, and have glorified his mercy in
them, as here he could have glorified his mercy in Moses, though Israel
had been ruined.
II. The humble intercession Moses made for them. Their sin had made a
fatal breach in the wall of their defence, at which destruction would
certainly have entered if Moses had not seasonably stepped in and made
it good. Here he was a type of Christ, who interceded for his
persecutors, and prayed for those that despitefully used him, leaving
us an example to his own rule, Matt. v. 44.
1. The prayer of his petition is, in one word, Pardon, I beseech thee,
the iniquity of this people (v. 19), that is, "Do not bring upon them
the ruin they deserve." This was Christ's prayer for those that
crucified him, Father forgive them. The pardon of a national sin, as
such, consists in the turning away of the national punishment; and that
is it for which Moses is here so earnest.
2. The pleas are many, and strongly urged.
(1.) He insists most upon the plea that is taken from the glory of God,
v. 13-16. With this he begins, and somewhat abruptly, taking occasion
from that dreadful word, I will disinherit them. Lord (says he), then
the Egyptians shall hear it. God's honour lay nearer to his heart than
any interests of his own. Observe how he orders this cause before God.
He pleads, [1.] That the eyes both of Egypt and Canaan were upon them,
and great expectations were raised concerning them. They could not but
have heard that thou, Lord, art among this people, v. 14. The
neighbouring countries rang of it, how much this people were the
particular care of heaven, so as never any people under the sun were.
[2.] That if they should be cut off great notice would be taken of it.
"The Egyptians will hear it (v. 13), for they have their spies among
us, and they will tell it to the inhabitants of the land" (v. 14); for
there was great correspondence between Egypt and Canaan, although not
by the way of this wilderness. "If this people that have made so great
a noise be all consumed, if their mighty pretensions come to nothing,
and their light go out in a snuff, it will be told with pleasure in
Gath, and published in the streets of Askelon; and what construction
will the heathen put upon it? It will be impossible to make them
understand it as an act of God's justice, and as such redounding to
God's honour; brutish men know not this (Ps. xcii. 6): but they will
impute it to the failing of God's power, and so turn it to his
reproach, v. 16. They will say, He slew them in the wilderness because
he was not able to bring them to Canaan, his arm being shortened, and
his stock of miracles being spent. Now, Lord, let not one attribute be
glorified at the expense of another; rather let mercy rejoice against
judgment than that almighty power should be impeached." Note, The best
pleas in prayer are those that are taken from God's honour; for they
agree with the first petition of the Lord's Prayer, Hallowed be thy
name. Do not disgrace the throne of thy glory. God pleads it with
himself (Deut. xxxii. 27), I feareth the wrath of the enemy; and we
should use it as an argument with ourselves to walk so in every thing
as to give no occasion to the enemies of the Lord to blaspheme, 1 Tim.
vi. 1.
(2.) He pleads God's proclamation of his name at Horeb (v. 17, 18): Let
the power of the Lord be great. Power is here put for pardoning mercy;
it is his power over his own anger. If he should destroy them, God's
power would be questioned; if he should continue and complete their
salvation, notwithstanding the difficulties that arose, not only from
the strength of their enemies, but from their own provocations, this
would greatly magnify the divine power: what cannot he do who could
make so weak a people conquerors and such an unworthy people
favourites? The more danger there is of others reproaching God's power
the more desirous we should be to see it glorified. To enforce this
petition, he refers to the word which God had spoken: The Lord is
long-suffering and of great mercy. God's goodness had there been spoken
of as his glory; God gloried in it, Exod. xxxiv. 6, 7. Now here he
prays that upon this occasion he would glorify it. Note, We must take
our encouragement in prayer from the word of God, upon which he has
caused us to hope, Ps. cxix. 49. "Lord, be and do according as thou
hast spoken; for hast thou spoken, and wilt thou not make it good?"
Three things God had solemnly made a declaration of, which Moses here
fastens upon, and improves for the enforcing of his petition:--[1.] The
goodness of God's nature in general, that he is long-suffering, or slow
to anger, and of great mercy; not soon provoked, but tender and
compassionate towards offenders. [2.] His readiness in particular to
pardon sin: Forgiving iniquity and transgression, sins of all sorts.
[3.] His unwillingness to proceed to extremity, even when he does
punish. For in this sense the following words may be read: That will by
no means make quite desolate, in visiting the iniquity of the fathers
upon the children. God had indeed said in the second commandment that
he would thus visit, but here he promises not to make a full end of
families, churches, and nations, at once; and so it is very applicable
to this occasion, for Moses cannot beg that God would not at all punish
this sin (it would be too great an encouragement to rebellion if he
should set no mark of his displeasure upon it), but that he would not
kill all this people as one man, v. 15. He does not ask that they may
not be corrected, but that they may not be disinherited. And this
proclamation of God's name was the more apposite to his purpose because
it was made upon occasion of the pardoning of their sin in making the
golden calf. This sin which they had now fallen into was bad enough,
but it was not idolatry.
(3.) He pleads past experience: As thou hast forgiven this people from
Egypt, v. 19. This seemed to make against him. Why should those be
forgiven any more who, after they had been so often forgiven, revolted
yet more and more, and seemed hardened and encouraged in their
rebellion by the lenity and patience of their God, and the frequent
pardons they had obtained? Among men it would have been thought
impolitic to take notice of such a circumstance in a request of this
nature, as it might operate to the prejudice of the petitioner: but, as
in other things so in pardoning sin, God's thoughts and ways are
infinitely above ours, Isa. lv. 9. Moses looks upon it as a good plea,
Lord, forgive, as thou hast forgiven. It will be no more a reproach to
thy justice, nor any less the praise of thy mercy, to forgive now, than
it has been formerly. Therefore the sons of Jacob are not consumed,
because they have to do with a God that changes not, Mal. iii. 6.
God's Answer to Moses; The Israelites Threatened. (b. c. 1490.)
20 And the Lord said, I have pardoned according to thy word: 21 But
as truly as I live, all the earth shall be filled with the glory of the
Lord. 22 Because all those men which have seen my glory, and my
miracles, which I did in Egypt and in the wilderness, and have tempted
me now these ten times, and have not hearkened to my voice; 23 Surely
they shall not see the land which I sware unto their fathers, neither
shall any of them that provoked me see it: 24 But my servant Caleb,
because he had another spirit with him, and hath followed me fully, him
will I bring into the land whereinto he went; and his seed shall
possess it. 25 (Now the Amalekites and the Canaanites dwelt in the
valley.) To morrow turn you, and get you into the wilderness by the way
of the Red sea. 26 And the Lord spake unto Moses and unto Aaron,
saying, 27 How long shall I bear with this evil congregation, which
murmur against me? I have heard the murmurings of the children of
Israel, which they murmur against me. 28 Say unto them, As truly as I
live, saith the Lord, as ye have spoken in mine ears, so will I do to
you: 29 Your carcases shall fall in this wilderness; and all that
were numbered of you, according to your whole number, from twenty years
old and upward, which have murmured against me, 30 Doubtless ye shall
not come into the land, concerning which I sware to make you dwell
therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.
31 But your little ones, which ye said should be a prey, them will I
bring in, and they shall know the land which ye have despised. 32 But
as for you, your carcases, they shall fall in this wilderness. 33 And
your children shall wander in the wilderness forty years, and bear your
whoredoms, until your carcases be wasted in the wilderness. 34 After
the number of the days in which ye searched the land, even forty days,
each day for a year, shall ye bear your iniquities, even forty years,
and ye shall know my breach of promise. 35 I the Lord have said, I
will surely do it unto all this evil congregation, that are gathered
together against me: in this wilderness they shall be consumed, and
there they shall die.
We have here God's answer to the prayer of Moses, which sings both of
mercy and judgment. It is given privately to Moses (v. 20-25), and then
directed to be made public to the people, v. 26-35. The frequent
repetitions of the same things in it speak these resolves to be
unalterable. Let us see the particulars.
I. The extremity of the sentence is receded from (v. 20): "I have
pardoned, so as not to cut them all off at once, and disinherit them."
See the power of prayer, and the delight God takes in putting an honour
upon it. He designed a pardon, but Moses shall have the praise of
obtaining it by prayer: it shall be done according to thy word; thus,
as a prince, he has power with God, and prevails. See what countenance
and encouragement God gives to our intercessions for others, that we
may be public-spirited in prayer. Here is a whole nation rescued from
ruin by the effectual fervent prayer of one righteous man. See how
ready God is to forgive sin, and how easy to be entreated: Pardon, says
Moses (v. 19); I have pardoned, says God, v. 20. David found him thus
swift to show mercy, Ps. xxxii. 5. He deals not with us after our sins,
Ps. ciii. 10.
II. The glorifying of God's name is, in the general, resolved upon, v.
21. It is said, it is sworn, All the earth shall be filled with the
glory of the Lord. Moses in his prayer had shown a great concern for
the glory of God. "Let me alone," says God, "to secure that
effectually, and to advance it, by this dispensation." All the world
shall see how God hates sin even in his own people, and will reckon for
it, and yet how gracious and merciful he is, and how slow to anger.
Thus when our Saviour prayed, Father, glorify thy name, he was
immediately answered, I have glorified it, and will glorify it yet
again, John xii. 28. Note, Those that sincerely seek God's glory may be
sure of what they seek. God having turned this prayer for the
glorifying of himself into a promise, we may turn it into praise, in
concert with the angels, Isa. vi. 3, The earth is full of his glory.
III. The sin of this people which provoked God to proceed against them
is here aggravated, v. 22, 27. It is not made worse than really it was,
but is shown to be exceedingly sinful. It was an evil congregation,
each bad, but altogether in congregation, very bad. 1. They tempted
God--tempted his power, whether he could help them in their
straits--his goodness, whether he would--and his faithfulness, whether
his promise would be performed. They tempted his justice, whether he
would resent their provocations and punish them or no. They dared him,
and in effect challenged him, as God does the idols (Isa. xli. 23), to
do good, or do evil. 2. They murmured against him. This is much
insisted on, v. 27. As they questioned what he would do, so they
quarrelled with him for every thing he did or had done, continually
fretting and finding fault. It does not appear that they murmured at
any of the laws or ordinances that God gave them (though they proved a
heavy yoke), but they murmured at the conduct they were under, and the
provision made for them. Note, It is much easier to bring ourselves to
the external services of religion, and observe all the formalities of
devotion, than to live a life of dependence upon, and submission to,
the divine Providence in the course of our conversation. 3. They did
this after they had seen God's miracles in Egypt and in the wilderness,
v. 2. They would not believe their own eyes, which were witnesses for
God that he was in the midst of them of a truth. 4. They had repeated
the provocations ten times, that is, very often: the Jewish writers
reckon this exactly the tenth time that the body of the congregation
had provoked God. First, at the Red Sea, Exod. xiv. 11. In Marah, Exod.
xv. 23, 24. In the wilderness of Sin, Exod. xvi. 2. At Rephidim, Exod.
xvii. 1, 2. The golden calf, Exod. xxxii. Then at Taberah. Then at
Kibroth-Hattaavah, ch. xi. And so this was the tenth. Note, God keeps
an account how often we repeat our provocations, and will sooner or
later set them in order before us. 5. They had not hearkened to his
voice, though he had again and again admonished them of their sin.
IV. The sentence passed upon them for this sin. 1. That they should not
see the promised land (v. 23), nor come into it, v. 30. He swore in his
wrath that they should not enter into his rest, Ps. xcv. 11. Note,
Disbelief of the promise is a forfeiture of the benefit of it. Those
that despise the pleasant land shall be shut out of it. The promise of
God should be fulfilled to their posterity, but not to them. 2. That
they should immediately turn back into the wilderness, v. 25. Their
next remove should be a retreat. They must face about, and instead of
going forward to Canaan, on the very borders of which they now were,
they must withdraw towards the Red Sea again. To-morrow turn you; that
is, "Very shortly you shall be brought back to that vast howling
wilderness which you are so weary of. And it is time to shift for your
own safety, for the Amalekites lie in wait in the valley, ready to
attack you if you march forward." Of them they had been distrustfully
afraid (ch. xiii. 29), and now with them God justly frightened them.
The fear of the wicked shall come upon him. 3. That all those who had
now grown up to men's estate should die in the wilderness, not all at
once, but by degrees. They wished that they might die in the
wilderness, and God said Amen to their passionate wish, and made their
sin their ruin, snared them in the words of their mouth, and caused
their own tongue to fall upon them, took them at their word, and
determined that their carcases should fall in the wilderness, v. 28,
29, and again, v. 32, 35. See with what contempt they are spoken of,
now that they had by their sin made themselves vile; the mighty men of
valour were but carcases, when the Spirit of the Lord had departed from
them. They were all as dead men. Their fathers had such a value for
Canaan that they desired to have their dead bodies carried thither to
be buried, in token of their dependence upon God's promise that they
should have that land for a possession: but these, having despised that
good land and disbelieved the promise of it, shall not have the honour
to be buried in it, but shall have their graves in the wilderness. 4.
That in pursuance of this sentence they should wander to and fro in the
wilderness, like travellers that have lost themselves, for forty years;
that is, so long as to make it full forty years from their coming out
of Egypt to their entrance into Canaan, v. 33, 34. Thus long they were
kept wandering, (1.) To answer the number of the days in which the
spies were searching the land. They were content to wait forty days for
the testimony of men, because they could not take God's word; and
therefore justly are they kept forty years waiting for the performance
of God's promise. (2.) That hereby they might be brought to repentance,
and find mercy with God in the other world, whatever became of them in
this. Now they had time to bethink themselves, and to consider their
ways; and the inconveniences of the wilderness would help to humble
them and prove them, and show them what was in their heart, Deut. viii.
2. Thus long they bore their iniquities, feeling the weight of God's
wrath in the punishment. They were made to groan under the burden of
their own sin that brought it upon them, which was too heavy for them
to bear. (3.) That they might sensibly feel what a dangerous thing it
is for God's covenant-people to break with him: "You shall know my
breach of promise, both the causes of it, that it is procured by your
sin" (for God never leaves any till they first leave him), "and the
consequences of it, that it will produce your ruin; you are quite
undone when you are thrown out of covenant." (4.) That a new generation
might in this time be raised up, which could not be done all of a
sudden. And the children, being brought up under the tokens of God's
displeasure against their fathers, and so bearing their whoredoms (that
is, the punishment of their sins, especially their idolatry about the
golden calf, which God now remembered against them), might take warning
not to tread in the steps of their fathers' disobedience. And their
wandering so long in the wilderness would make Canaan at last the more
welcome to them. It should seem that upon occasion of this sentence
Moses penned the ninetieth Psalm, which is very apposite to the present
state of Israel, and wherein they are taught to pray that since this
sentence could not be reversed it might be sanctified, and they might
learn to apply their hearts unto wisdom.
V. The mercy that was mixed with this severe sentence.
1. Mercy to Caleb and Joshua, that though they should wander with the
rest in the wilderness, yet they, and only they of all that were now
above twenty years old, should survive the years of banishment, and
live to enter Canaan. Caleb only is spoken of (v. 24), and a particular
mark of honour put upon him, both, (1.) In the character given of him:
he had another spirit, different from the rest of the spies, an
after-spirit, which furnished him with second thoughts, and he followed
the Lord fully, kept close to his duty, and went through with it,
though deserted and threatened; and, (2.) In the recompence promised to
him: Him will I bring in due time into the land whereinto he went.
Note, [1.] It ought to be the great care and endeavour of every one of
us to follow the Lord fully. We must, in a course of obedience to God's
will and of service to his honour, follow him universally, without
dividing,--uprightly, without dissembling,--cheerfully, without
disputing,--and constantly, without declining; and this is following
him fully. [2.] Those that would follow God fully must have another
spirit, another from the spirit of the world, and another from what
their own spirit has been. They must have the spirit of Caleb. [3.]
Those that follow God fully in times of general apostasy God will own
and honour by singular preservations in times of general calamity. The
heavenly Canaan shall be the everlasting inheritance of those that
follow the Lord fully. When Caleb is again mentioned (v. 30) Joshua
stands with him, compassed with the same favours and crowned with the
same honours, having stood with him in the same services.
2. Mercy to the children even of these rebels. They should have a seed
preserved, and Canaan secured to that seed: Your little ones, now under
twenty years old, which you, in your unbelief, said should be a prey,
them will I bring in, v. 31. They had invidiously charged God with a
design to ruin their children, v. 3. But God will let them know that he
can put a difference between the guilty and the innocent, and cut them
off without touching their children. Thus the promise made to Abraham,
though it seemed to fail for a time, was kept from failing for
evermore; and, though God chastened their transgressions with a rod,
yet his loving kindness he would not utterly take away.
Death of the Evil Spies. (b. c. 1490.)
36 And the men, which Moses sent to search the land, who returned, and
made all the congregation to murmur against him, by bringing up a
slander upon the land, 37 Even those men that did bring up the evil
report upon the land, died by the plague before the Lord. 38 But
Joshua the son of Nun, and Caleb the son of Jephunneh, which were of
the men that went to search the land, lived still. 39 And Moses told
these sayings unto all the children of Israel: and the people mourned
greatly. 40 And they rose up early in the morning, and gat them up
into the top of the mountain, saying, Lo, we be here, and will go up
unto the place which the Lord hath promised: for we have sinned. 41
And Moses said, Wherefore now do ye transgress the commandment of the
Lord? but it shall not prosper. 42 Go not up, for the Lord is not
among you; that ye be not smitten before your enemies. 43 For the
Amalekites and the Canaanites are there before you, and ye shall fall
by the sword: because ye are turned away from the Lord, therefore the
Lord will not be with you. 44 But they presumed to go up unto the
hill top: nevertheless the ark of the covenant of the Lord, and Moses,
departed not out of the camp. 45 Then the Amalekites came down, and
the Canaanites which dwelt in that hill, and smote them, and
discomfited them, even unto Hormah.
Here is, I. The sudden death of the ten evil spies. While the sentence
was passing upon the people, before it was published, they died of the
plague before the Lord, v. 36, 37. Now,
1. God hereby showed his particular displeasure against those who
sinned and made Israel to sin. (1.) They sinned themselves, in bringing
up a slander upon the land of promise. Note, Those greatly provoke God
who misrepresent religion, cast reproach upon it, and raise prejudices
in men's minds against it, or give occasion to those to do so who seek
occasion. Those that represent the service of God as mean and
despicable, melancholy and uncomfortable, hard and impracticable,
needless and unprofitable, bring up an evil report upon the good land,
pervert the right ways of the Lord, and in effect give him the lie.
(2.) They made Israel to sin. They designedly made all the congregation
murmur against God. Note, Ring-leaders in sin may expect to fall under
particular marks of the wrath of God, who will severely reckon for the
blood of souls, which is thus spilt.
2. God hereby showed what he could have done with the whole
congregation, and gave an earnest of the execution of the sentence now
passed upon them. He that thus cut off one of a tribe could have cut
off their whole tribes suddenly, and would do it gradually. Note, The
remarkable deaths of notorious sinners are earnests of the final
perdition of ungodly men, 2 Pet. ii. 5, 6. Thus the wrath of God is
revealed, that sinners may hear and fear.
II. The special preservation of Caleb and Joshua: They lived still, v.
38. It is probable that all the twelve spies stood together, for the
eyes of all Israel were now upon them; and therefore it is taken notice
of as very remarkable, and which could not but be affecting to the
whole congregation, that when the ten evil spies fell down dead of the
plague, a malignant infectious distemper, yet these two that stood
among them lived, and were well. God hereby confirmed their testimony,
and put those to confusion that spoke of stoning them. He likewise gave
them an assurance of their continued preservation in the wilderness,
when thousands should fall on their right hand and on their left, Ps.
xci. 7. Death never misses his mark, nor takes any by oversight that
were designed for life, though in the midst of those that were to die.
III. The publication of the sentence to all the people, v. 36. He told
them all what the decree was which had gone forth concerning them, and
which could not be reversed, that they must all die in the wilderness,
and Canaan must be reserved for the next generation. It was a very
great disappointment, we may well think, to Moses himself, who longed
to be in Canaan, as well as to all the people; yet he acquiesced, but
they wept and mourned greatly. The assurance which Moses had of God's
being glorified by this sentence gave him satisfaction, while the
consciousness of their own guilt, and their having procured it to
themselves, gave them the greatest vexation. They wept for nothing (v.
1), and now they have cause given them to weep; so justly are murmurers
made mourners. If they had mourned for the sin when they were
faithfully reproved for it (v. 9), the sentence would have been
prevented; but now that they mourned for the judgment only their grief
came too late, and did them no service; they found no place for
repentance, though they sought it carefully with tears, Heb. xii. 17.
Such mourning as this there is in hell, but the tears will not quench
the flames, no, nor cool the tongue.
IV. The foolish fruitless attempts of some of the Israelites to enter
Canaan, notwithstanding the sentence.
1. They were now eager to go forward towards Canaan, v. 40. They were
up early, mustered all their force, got together in a body, and begged
of Moses to lead them on against the enemy, and now there is no more
talk among them of making a captain to return into Egypt. They confess
their fault: We have sinned; they profess reformation: Lo, we be here,
and will go up. They now desire the land which they had despised, and
put a confidence in the promise which they had distrusted. Thus when
God judges he will overcome, and, first or last, will convince sinners
of the evil of all their ungodly deeds, and hard speeches, and force
them to recall their own words. But, though God was glorified by this
recantation of theirs, they were not benefited by it, because it came
too late. The decree had gone forth, the consumption was determined;
they did not seek the Lord while he might be found, and now he would
not be found. O, if men would but be as earnest for heaven while their
day of grace lasts as they will be when it is over, would be as
solicitous to provide themselves with oil while the bridegroom tarries
as they will be when the bridegroom comes, how well were it for them!
2. Moses utterly disallows their motion, and forbids the expedition
they were meditating: Go not up, v. 41-43. (1.) He gives them warning
of the sin; it is transgressing the commandment of the Lord, who had
expressly ordered them, when they did move, to move back towards the
Red Sea. Note, That which has been duty, in its season, when it comes
to be mistimed may be turned into sin. It is true the command he refers
to was in the nature of a punishment, but he that has not obeyed the
law is obliged to submit to the penalty, for the Lord is our Judge as
well as Lawgiver. (2.) He gives them this warning of the danger: "It
shall not prosper, never expect it." Note, It is folly to promise
ourselves success in that which we undertake contrary to the mind of
God. "The Canaanites are before you to attack you, and the Lord is not
among you to protect you and fight for you, and therefore look to
yourselves that you be not smitten before your enemies." Those that are
out of the way of their duty are from under God's protection, and go at
their peril. It is dangerous going where we cannot expect God should go
along with us. Nay, he plainly foresees and foretells their defeat: You
shall fall by the sword of the Amalekites and Canaanites (who were to
have fallen by their sword); Because you are turned away from the Lord,
from following the guidance of his precept and promise, therefore the
Lord will not be with you. Note, God will certainly leave those that
leave him; and those that are left of him lie exposed to all misery.
3. They venture notwithstanding. Never was people so perverse and so
desperately resolved in every thing to walk contrary to God. God bade
them go, and they would not; he forbade them, and they would. Thus is
the carnal mind enmity to God: They presumed to go up unto the
hill-top, v. 44. Here, (1.) They struggled against the sentence of
divine justice, and would press on in defiance of it. (2.) They
slighted the tokens of God's presence, for they would go though they
left Moses and the ark of the covenant behind them. They had distrusted
God's strength, and now they presume upon their own without his.
4. The expedition speeds accordingly, v. 45. The enemy had posted
themselves upon the top of the hill, to make good that pass against the
invaders, and, being informed by their scouts of their approach,
sallied out upon them, and defeated them, and it is probable that many
of the Israelites were killed. Now the sentence began to be executed
that their carcases should fall in the wilderness. Note, That affair
can never end well that begins with sin. The way to obtain peace with
our friends, and success against our enemies, is to make God our
friend, and keep ourselves in his love. The Jews, like these their
ancestors, when they had rejected Christ's righteousness, attempted to
establish their own, and it sped as this.
__________________________________________________________________
N U M B E R S
CHAP. XV.
This chapter, which is mostly concerning sacrifice and offering, comes
in between the story of two rebellions (one ch. xiv. the other ch.
xvi.), to signify that these legal institutions were typical of the
gifts which Christ was to receive even for the rebellious, Ps. lxviii.
18. In the foregoing chapter, upon Israel's provocation, God had
determined to destroy them, and in token of his wrath had sentenced
them to perish in the wilderness. But, upon Moses' intercession, he
said, "I have pardoned;" and, in token of that mercy, in this chapter
he repeats and explains some of the laws concerning offerings, to show
that he was reconciled to them, notwithstanding the severe dispensation
they were under, and would not unchurch them. Here is, I. The law
concerning the meat-offerings and drink-offerings (ver. 1-12) both for
Israelites and for strangers (ver. 13-16), and a law concerning the
heave-offerings of the first of their dough, ver. 17-21. II. The law
concerning sacrifices for sins of ignorance, ver. 22-29. III. The
punishment of presumptuous sins (ver. 30, 31), and an instance given in
the sabbath-breaker, ver. 32-36. IV. A law concerning fringes, for
memorandums, upon the borders of their garments, ver. 37, &c.
Laws Concerning Sacrifices. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, and say unto them, When ye be come into the land of your
habitations, which I give unto you, 3 And will make an offering by
fire unto the Lord, a burnt offering, or a sacrifice in performing a
vow, or in a freewill offering, or in your solemn feasts, to make a
sweet savour unto the Lord, of the herd, or of the flock: 4 Then
shall he that offereth his offering unto the Lord bring a meat offering
of a tenth deal of flour mingled with the fourth part of an hin of oil.
5 And the fourth part of an hin of wine for a drink offering shalt
thou prepare with the burnt offering or sacrifice, for one lamb. 6 Or
for a ram, thou shalt prepare for a meat offering two tenth deals of
flour mingled with the third part of an hin of oil. 7 And for a drink
offering thou shalt offer the third part of an hin of wine, for a sweet
savour unto the Lord. 8 And when thou preparest a bullock for a burnt
offering, or for a sacrifice in performing a vow, or peace offerings
unto the Lord: 9 Then shall he bring with a bullock a meat offering
of three tenth deals of flour mingled with half an hin of oil. 10 And
thou shalt bring for a drink offering half an hin of wine, for an
offering made by fire, of a sweet savour unto the Lord. 11 Thus shall
it be done for one bullock, or for one ram, or for a lamb, or a kid.
12 According to the number that ye shall prepare, so shall ye do to
every one according to their number. 13 All that are born of the
country shall do these things after this manner, in offering an
offering made by fire, of a sweet savour unto the Lord. 14 And if a
stranger sojourn with you, or whosoever be among you in your
generations, and will offer an offering made by fire, of a sweet savour
unto the Lord; as ye do, so he shall do. 15 One ordinance shall be
both for you of the congregation, and also for the stranger that
sojourneth with you, an ordinance for ever in your generations: as ye
are, so shall the stranger be before the Lord. 16 One law and one
manner shall be for you, and for the stranger that sojourneth with you.
17 And the Lord spake unto Moses, saying, 18 Speak unto the
children of Israel, and say unto them, When ye come into the land
whither I bring you, 19 Then it shall be, that, when ye eat of the
bread of the land, ye shall offer up an heave offering unto the Lord.
20 Ye shall offer up a cake of the first of your dough for an heave
offering: as ye do the heave offering of the threshingfloor, so shall
ye heave it. 21 Of the first of your dough ye shall give unto the
Lord an heave offering in your generations.
Here we have,
I. Full instructions given concerning the meat-offerings and
drink-offerings, which were appendages to all the sacrifices of
animals. The beginning of this law is very encouraging: When you come
into the land of your habitation which I give unto you, they you shall
do so and so, v. 2. This was a plain intimation, not only that God was
reconciled to them notwithstanding the sentence he had passed upon
them, but that he would secure the promised land to their seed
notwithstanding their proneness to rebel against him. They might think
some time or other they should be guilty of a misdemeanour that would
be fatal to them, and would exclude them for ever, as the last had done
for one generation; but this intimates an assurance that they should be
kept from provoking God to such a degree as would amount to a
forfeiture; for this statute takes it for granted that there were some
of them that should in due time come into Canaan. The meat-offerings
were of two sorts; some were offered alone, and we have the law
concerning those, Lev. ii. 1, &c. Others were added to the
burnt-offerings and peace-offerings, and constantly attended them, and
about these direction is here given. It was requisite, since the
sacrifices of acknowledgment (specified in v. 3) were intended as the
food of God's table, that there should be a constant provision of
bread, oil, and wine, whatever the flesh-meat was. The caterers or
purveyors for Solomon's temple provided fine flour, 1 Kings iv. 22. And
it was fit that God should keep a good house, that his table should be
furnished with bread as well as flesh, and that his cup should run
over. In my Father's house there is bread enough. Now the intent of
this law is to direct what proportion the meat-offering and
drink-offering should bear to several sacrifices to which they were
annexed. If the sacrifice was a lamb or a kid, then the meat-offering
must be a tenth-deal of flour, that is, an omer, which contained about
five pints; this must be mingled with oil, the fourth part of a hin (a
hin contained about five quarts), and the drink-offering must be the
same quantity of wine, about a quart and half a pint, v. 3-5. If it was
a ram, the meat-offering was doubled, two tenth-deals of flour, about
five quarts, and a third part of a hin of oil (which was to them as
butter is to us) mingled with it; and the same quantity of wine for a
drink-offering, v. 6, 7. If the sacrifice was a bullock, the
meat-offering was to be trebled, three omers, with five pints of oil,
and the same quantity of wine for a drink-offering, v. 8-10. And thus
for each sacrifice, whether offered by a particular person or at the
common charge. Note, Our religious services should be governed, as by
other rules, so by the rule of proportion.
II. Natives and strangers are here set upon a level, in this as in
other matters (v. 13-16): "One law shall be for you and for the
stranger that is proselyted to the Jewish religion." Now, 1. This was
an invitation to the Gentiles to become proselytes, and to embrace the
faith and worship of the true God. In civil things there was a
difference between strangers and true-born Israelites, but not in the
things of God; as you are, so shall the stranger be before the Lord,
for with him there is no respect of persons. See Isa. lvi. 3. 2. This
was an obligation upon the Jews to be kind to strangers, and not to
oppress them, because they saw them owned and accepted of God.
Communion in religion is a great engagement to mutual affection, and
should slay all enmities. 3. It was a mortification to the pride of the
Jews, who are apt to be puffed up with their birthright privileges. "We
are Abraham's seed." God let them know that the sons of the stranger
were as welcome to him as the sons of Jacob; no man's birth or
parentage shall turn either to his advantage or his prejudice in his
acceptance with God. This likewise intimated that, as believing
strangers should be accounted Israelites, so unbelieving Israelites
should be accounted strangers. 4. It was a happy presage of the calling
of the Gentiles, and of their admission into the church. If the law
made so little difference between Jew and Gentile, much less would the
gospel make, which broke down the partition-wall, and reconciled both
to God in one sacrifice, without the observance of the legal
ceremonies.
III. A law for the offering of the first of their dough unto the Lord.
This, as the former, goes upon the comfortable supposition of their
having come into the promised land, v. 18. Now that they lived upon
manna they needed not such an express acknowledgment of God's title to
their daily bread, and their dependence upon him for it, the thing
spoke for itself; but in Canaan, where they should eat the fruit of
their own industry, God required that he should be owned as their
landlord and their great benefactor. They must not only offer him the
first-fruits and tenths of the corn in their fields (these had already
been reserved); but when they had it in their houses, in their kneading
trough, when it was almost ready to be set upon their tables, God must
have a further tribute of acknowledgment, part of their dough (the Jews
say a fortieth part, at least, of the whole lump) must be heaved or
offered up to God (v. 20, 21), and the priest must have it for the use
of his family. Thus they must own their dependence upon God for their
daily bread, even when they had it in the house with them; they must
then wait on God for the comfortable use of it; for we read of that
which was brought home, and yet God did blow upon it, and it came to
little, Hag. i. 9. Christ has taught us to pray not, Give us this year
our yearly harvest, but Give us this day our daily bread. God by this
law said to the people, as the prophet long afterwards said to the
widow of Sarepta (1 Kings xvii. 13), Only make me thereof a little cake
first. This offering was expressly kept up by the laws of Ezekiel's
visionary temple, and it is a commandment with promise of
family-mercies (Ezek. xliv. 30): You shall give unto the priest the
first of your dough, that he may cause the blessing to rest in thy
house; for, when God has had his dues out of our estates, we may expect
the comfort of what falls to our share.
Sacrifices for Sins of Ignorance. (b. c. 1490.)
22 And if ye have erred, and not observed all these commandments, which
the Lord hath spoken unto Moses, 23 Even all that the Lord hath
commanded you by the hand of Moses, from the day that the Lord
commanded Moses, and henceforward among your generations; 24 Then it
shall be, if ought be committed by ignorance without the knowledge of
the congregation, that all the congregation shall offer one young
bullock for a burnt offering, for a sweet savour unto the Lord, with
his meat offering, and his drink offering, according to the manner, and
one kid of the goats for a sin offering. 25 And the priest shall make
an atonement for all the congregation of the children of Israel, and it
shall be forgiven them; for it is ignorance: and they shall bring their
offering, a sacrifice made by fire unto the Lord, and their sin
offering before the Lord, for their ignorance: 26 And it shall be
forgiven all the congregation of the children of Israel, and the
stranger that sojourneth among them; seeing all the people were in
ignorance. 27 And if any soul sin through ignorance, then he shall
bring a she goat of the first year for a sin offering. 28 And the
priest shall make an atonement for the soul that sinneth ignorantly,
when he sinneth by ignorance before the Lord, to make an atonement for
him; and it shall be forgiven him. 29 Ye shall have one law for him
that sinneth through ignorance, both for him that is born among the
children of Israel, and for the stranger that sojourneth among them.
We have here the laws concerning sacrifices for sins of ignorance; the
Jews understand it of idolatry, or false worship, through the error of
their teachers. The case here supposed is that they had not observed
all these commandments, v. 22, 23. If they had failed in the offerings
of their acknowledgment, and had not brought them according to the law,
then they must bring an offering of atonement, yea, though the omission
had been through forgetfulness or mistake. If they failed in one part
of the ceremony, they must make it up by the observance of another
part, which was in the nature of a remedial law. 1. The case is put of
a national sin, committed through ignorance, and become customary
through a vulgar error (v. 24)--the congregation, that is, the body of
the people, for so it is explained (v. 25): All the congregation of the
children of Israel. The ceremonial observances were so numerous, and so
various, that, it might easily be supposed, some of them by degrees
would be forgotten and disused, as particularly that immediately before
concerning the heave-offering of their dough: now if, in process of
time, upon consulting the law, there should appear to have been a
general neglect of that or any other appointment, then a sacrifice must
be offered for the whole congregation, and the oversight shall be
forgiven (v. 25, 26) and not punished, as it deserved, with some
national judgment. The offering of the sacrifice according to the
manner, or ordinance, plainly refers to a former statute, of which this
is the repetition; and the same bullock which is there called a
sin-offering (Lev. iv. 13, 21) is here called a burnt-offering (v. 24),
because it was wholly burnt, though not upon the altar, yet without the
camp. And here is the addition of a kid of the goats for a
sin-offering. According to this law, we find that Hezekiah made
atonement for the errors of his father's reign, by seven bullocks,
seven rams, seven lambs, and seven he-goats, which he offered as a
sin-offering for the kingdom, and for the sanctuary, and for Judah (2
Chron. xxix. 21), and for all Israel, v. 24. And we find the like done
after the return out of captivity, Ezra viii. 35. 2. It is likewise
supposed to be the case of a particular person: If any soul sin through
ignorance (v. 27), neglecting any part of his duty, he must bring his
offering, as was appointed, Lev. iv. 27, &c. Thus atonement shall be
made for the soul that sins, when he sins through ignorance, v. 28.
Observe, (1.) Sins committed ignorantly need to have atonement made for
them; for, though ignorance will in a degree excuse, it will not
justify those that might have known their Lord's will and did it not.
David prayed to be cleansed from his secret faults, that is, those sins
which he himself was not aware of, the errors he did not understand,
Ps. xix. 12. (2.) Sins committed ignorantly shall be forgiven, through
Christ the great sacrifice, who, when he offered up himself once for
all upon the cross, seemed to explain the intention of his offering in
that prayer, Father, forgive them, for they know not what they do. And
Paul seems to allude to this law concerning sins of ignorance (1 Tim.
i. 13), I obtained mercy, because I did it ignorantly and in unbelief.
And it looked favourable upon the Gentiles that this law of atoning for
sins of ignorance is expressly made to extend to those who were
strangers to the commonwealth of Israel (v. 29), but supposed to be
proselytes of righteousness. Thus the blessing of Abraham comes upon
the Gentiles.
Doom of Presumptuous Sinners. (b. c. 1490.)
30 But the soul that doeth ought presumptuously, whether he be born in
the land, or a stranger, the same reproacheth the Lord; and that soul
shall be cut off from among his people. 31 Because he hath despised
the word of the Lord, and hath broken his commandment, that soul shall
utterly be cut off; his iniquity shall be upon him. 32 And while the
children of Israel were in the wilderness, they found a man that
gathered sticks upon the sabbath day. 33 And they that found him
gathering sticks brought him unto Moses and Aaron, and unto all the
congregation. 34 And they put him in ward, because it was not
declared what should be done to him. 35 And the Lord said unto Moses,
The man shall be surely put to death: all the congregation shall stone
him with stones without the camp. 36 And all the congregation brought
him without the camp, and stoned him with stones, and he died; as the
Lord commanded Moses.
Here is, I. The general doom passed upon presumptuous sinners. 1. Those
are to be reckoned presumptuous sinners that sin with a high hand, as
the original phrase is (v. 30), that is, that avowedly confront God's
authority, and set up their own lust in competition with it, that sin
for sinning-sake, in contradiction to the precept of the law, and in
defiance of the penalty, that fight against God, and dare him to do his
worst; see Job xv. 25. It is not only to sin against knowledge, but to
sin designedly against God's will and glory. 2. Sins thus committed are
exceedingly sinful. He that thus breaks the commandment, (1.)
Reproaches the Lord (v. 30); he says the worst he can of him, and most
unjustly. The language of presumptuous sin is, "Eternal truth is not
fit to be believed, the Lord of all not fit to be obeyed, and almighty
power not fit to be either feared or trusted." It imputes folly to
Infinite Wisdom, and iniquity to the righteous Judge of heaven and
earth; such is the malignity of wilful sin. (2.) He despises the word
of the Lord, v. 31. There are those who, in many instances, come short
of fulfilling the word, and yet have a great value for it, and count
the law honourable; but presumptuous sinners despise it, thinking
themselves too great, too good, and too wise, to be ruled by it. What
is the Almighty that we should serve him? Whatever the sin itself is,
it is contumacy that incurs the anathema. It is rebellion added to the
sin that is as witch-craft, and stubbornness as idolatry. 3. The
sentence passed on such is dreadful. There remains no sacrifice for
those sins; the law provided none: That soul shall be cut off from
among his people (v. 30), utterly cut off (v. 31); and that God may be
for ever justified, and the sinner for ever confounded, his iniquity
shall be upon him, and there needs no more to sink him to the lowest
hell. Thus the Jewish doctors understand it, that the iniquity shall
cleave to the soul, after it is cut off, and that man shall give an
account of his sin at the great day of judgment. Perhaps the kind of
offence might be such as did not expose the offender to the censure of
the civil magistrate, but, if it was done presumptuously, God himself
would take the punishment of it into his own hands, and into them it is
a fearful thing to fall. In the New Testament we find the like sentence
of exclusion from all benefit by the great sacrifice passed upon the
blasphemy against the Holy Ghost, and a total apostasy from
Christianity.
II. A particular instance of presumption in the sin of
sabbath-breaking. 1. The offence was the gathering of sticks on the
sabbath day (v. 32), which, it is probable, were designed to make a
fire of, whereas they were commanded to bake and seeth what they had
occasion for the day before, Exod. xvi. 23. This seemed but a small
offence, but it was a violation of the law of the sabbath, and so was a
tacit contempt of the Creator, to whose honour the sabbath was
dedicated, and an incursion upon the whole law, which the sabbath was
intended as a hedge about. And it appears by the context to have been
done presumptuously, and in affront both of the law and to the
Law-maker. 2. The offender was secured, v. 33, 34. Those that found him
gathering sticks, in their zeal for the honour of the sabbath, brought
him to Moses and Aaron, and all the congregation, which intimates that
being the sabbath day the congregation was at that time gathered to
Moses and Aaron, to receive instruction from them, and to join with
them in religious worship. It seems, even common Israelites, though
there was much amiss among them, yet would not contentedly see the
sabbath profaned, which was a good sign that they had not quite
forsaken God, nor were utterly forsaken of him. 3. God was consulted,
because it was not declared what should be done to him. The law had
already made the profanation of the sabbath a capital crime (Exod.
xxxi. 14, ch. xxxv. 2); but they were in doubt, either concerning the
offence (whether this that he had done should be deemed a profanation
or no) or concerning the punishment, which death he should die. God was
the Judge, and before him they brought this cause. 4. Sentence was
passed; the prisoner was adjudged a sabbath-breaker, according to the
intent of that law, and as such he must be put to death; and to show
how great the crime was, and how displeasing to God, and that others
might hear and fear and not do in like manner presumptuously, that
death is appointed him which was looked upon as most terrible: He must
be stoned with stones, v. 35. Note, God is jealous for the honour of
his sabbaths, and will not hold those guiltless, whatever men do, that
profane them. 5. Execution was done pursuant to the sentence, v. 36. He
was stoned to death by the congregation. As many as could were employed
in the execution, that those, at least, might be afraid of breaking the
sabbath, who had thrown a stone at this sabbath-breaker. This intimates
that the open profanation of the sabbath is a sin which ought to be
punished and restrained by the civil magistrate, who, as far as overt
acts go, is keeper of both tables. See Neh. xiii. 17. One would think
there could be no great harm in gathering a few sticks, on what day
soever it was, but God intended the exemplary punishment of him that
did so for a standing warning to us all, to make conscience of keeping
holy the sabbath.
The Law Concerning Fringes. (b. c. 1490.)
37 And the Lord spake unto Moses, saying, 38 Speak unto the children
of Israel, and bid them that they make them fringes in the borders of
their garments throughout their generations, and that they put upon the
fringe of the borders a ribband of blue: 39 And it shall be unto you
for a fringe, that ye may look upon it, and remember all the
commandments of the Lord, and do them; and that ye seek not after your
own heart and your own eyes, after which ye use to go a whoring: 40
That ye may remember, and do all my commandments, and be holy unto your
God. 41 I am the Lord your God, which brought you out of the land of
Egypt, to be your God: I am the Lord your God.
Provision had been just now made by the law for the pardon of sins of
ignorance and infirmity; now here is an expedient provided for the
preventing of such sins. They are ordered to make fringes upon the
borders of their garments, which were to be memorandums to them of
their duty, that they might not sin through forgetfulness. 1. The sign
appointed is a fringe of silk, or thread, or worsted, or the garment
itself ravelled at the bottom, and a blue riband bound on the top of it
to keep it tight, v. 38. The Jews being a peculiar people, they were
thus distinguished from their neighbours in their dress, as well as in
their diet, and taught by such little instances of singularity not to
be conformed to the way of the heathen in greater things. Thus likewise
they proclaimed themselves Jews wherever they were, as those that were
not ashamed of God and his law. Our Saviour, being made under the law,
wore these fringes; hence we read of the hem or border, of his garment,
Matt. ix. 20. These borders the Pharisees enlarged, that they might be
thought more holy and devout than other people. The phylacteries were
different things; these were their own invention, the fringes were a
divine institution. The Jews at this day wear them, saying, when they
put them on, Blessed be he who has sanctified us unto himself, and
commanded us to wear fringes. 2. The intention of it was to remind them
that they were a peculiar people. They were not appointed for the
trimming and adorning of their clothes, but to stir up their pure minds
by way of remembrance (2 Pet. iii. 1), that they might look upon the
fringe and remember the commandments. Many look upon their ornaments to
feed their pride, but they must look upon these ornaments to awaken
their consciences to a sense of their duty, that their religion might
constantly beset them, and that they might carry it about with them, as
they did their clothes, wherever they went. If they were tempted to
sin, the fringe would be a monitor to them not to break God's
commandments: If a duty was forgotten to be done in its season, the
fringe would remind them of it. This institution, though it is not an
imposition upon us, is an instruction to us, always to remember the
commandments of the Lord our God, that we may do them, to treasure them
up in our memories, and to apply them to particular cases as there is
occasion to use them. It was intended particularly to be a preservative
from idolatry: that you seek not after your own heart, and your own
eyes, in your religious worship. Yet it may extend also to the whole
conversation, for nothing is more contrary to God's honour, and our own
true interest, than to walk in the way of our heart and in the sight of
our eyes; for the imagination of the heart is evil, and so is the lust
of the eyes.
After the repetition of some ceremonial appointments, the chapter
closes with that great and fundamental law of religion, Be holy unto
your God, purged from sin, and sincerely devoted to his service; and
that great reason for all the commandments is again and again
inculcated, I am the Lord your God. Did we more firmly believe, and
more frequently and seriously consider, that God is the Lord, and our
God and Redeemer, we should see ourselves bound in duty, interest, and
gratitude, to keep all his commandments.
__________________________________________________________________
N U M B E R S
CHAP. XVI.
The date of the history contained in this chapter is altogether
uncertain. Probably these mutinies happened after their removal back
again from Kadesh-barnea, when they were fixed (if I may so speak) for
their wandering in the wilderness, and began to look upon that as their
settlement. Presently after new laws given follows the story of a new
rebellion, as if sin took occasion from the commandment to become more
exceedingly sinful. Here is, I. A daring and dangerous rebellion raised
against Moses and Aaron, by Korah, Dathan, and Abiram, ver. 1-15. 1.
Korah and his accomplices contend for the priesthood against Aaron,
ver. 3. Moses reasons with them, and appeals to God for a decision of
the controversy, ver. 4-11. 2. Dathan and Abiram quarrel with Moses,
and refuse to obey his summons, which greatly grieves him, ver. 12-15.
II. A solemn appearance of the pretenders to the priesthood before God,
according to order, and a public appearance of the glory of the Lord,
which would have consumed the whole congregation if Moses and Aaron had
not interceded, ver. 16-22. III. The deciding of the controversy, and
the crushing of the rebellion, by the cutting off of the rebels. 1.
Those in their tents were buried alive, ver. 23-34. 2. Those at the
door of the tabernacle were consumed by fire (ver. 35), and their
censers preserved for a memorial, ver. 37-40. IV. A new insurrection of
the people, ver. 41-43. 1. God stayed in the insurrection by a plague,
ver. 45. 2. Aaron stayed the plague by offering incense, ver. 46-50.
The manner and method of recording this story plainly show the ferment
to have been very great.
Korah, Dathan, and Abiram. (b. c. 1490.)
1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and
Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons
of Reuben, took men: 2 And they rose up before Moses, with certain of
the children of Israel, two hundred and fifty princes of the assembly,
famous in the congregation, men of renown: 3 And they gathered
themselves together against Moses and against Aaron, and said unto
them, Ye take too much upon you, seeing all the congregation are holy,
every one of them, and the Lord is among them: wherefore then lift ye
up yourselves above the congregation of the Lord? 4 And when Moses
heard it, he fell upon his face: 5 And he spake unto Korah and unto
all his company, saying, Even to morrow the Lord will show who are his,
and who is holy; and will cause him to come near unto him: even him
whom he hath chosen will he cause to come near unto him. 6 This do;
Take you censers, Korah, and all his company; 7 And put fire therein,
and put incense in them before the Lord to morrow: and it shall be that
the man whom the Lord doth choose, he shall be holy: ye take too much
upon you, ye sons of Levi. 8 And Moses said unto Korah, Hear, I pray
you, ye sons of Levi: 9 Seemeth it but a small thing unto you, that
the God of Israel hath separated you from the congregation of Israel,
to bring you near to himself to do the service of the tabernacle of the
Lord, and to stand before the congregation to minister unto them? 10
And he hath brought thee near to him, and all thy brethren the sons of
Levi with thee: and seek ye the priesthood also? 11 For which cause
both thou and all thy company are gathered together against the Lord:
and what is Aaron, that ye murmur against him?
Here is, I. An account of the rebels, who and what they were, not, as
formerly, the mixed multitude and the dregs of the people, who are
therefore never named, but men of distinction and quality, that made a
figure. Korah was the ring-leader: he formed and headed the faction;
therefore it is called the gainsaying of Korah, Jude 11. He was
cousin-german to Moses, they were brothers' children, yet the nearness
of the relation could not restrain him from being insolent and rude to
Moses. Think it not strange if a man's foes be those of his own house.
With him joined Dathan and Abiram, chief men of the tribe of Reuben,
the eldest son of Jacob. Probably Korah was disgusted both at the
preferment of Aaron to the priesthood and the constituting of Elizaphan
to the head of the Kohathites (ch. iii. 30); and perhaps the Reubenites
were angry that the tribe of Judah had the first post of honour in the
camp. On is mentioned (v. 1) as one of the heads of the faction, but
never after in the whole story, either because, as some think, he
repented and left them, or because he did not make himself so
remarkable as Dathan and Abiram did. The Kohathites encamped on the
same side of the tabernacle that the Reubenites did, which perhaps gave
Korah an opportunity of drawing them in, whence the Jews say, Woe to
the wicked man, and woe to his neighbour, who is in danger of being
infected by him. And, these being themselves men of renown, they
seduced into the conspiracy two hundred and fifty princes of the
assembly (v. 2); probably they were first-born, or at least heads of
families, who, before the elevation of Aaron, had themselves ministered
in holy things. Note, The pride, ambition, and emulation, of great men,
have always been the occasion of a great deal of mischief both in
churches and states. God by his grace make great men humble, and so
give peace in our time, O Lord! Famous men, and men of renown, as these
are described to be, were the great sinners of the old world, Gen. vi.
4. The fame and renown which they had did not content them; they were
high, but would be higher, and thus the famous men became infamous.
II. The rebels' remonstrance, v. 3. That which they quarrel with is the
settlement of the priesthood upon Aaron and his family, which they
think an honour too great for Moses to give and Aaron to accept, and so
they are both charged with usurpation: You take too much upon you; or,
"Let it suffice you to have domineered thus long, and now think of
resigning your places to those who have as good a title to them and are
as well able to manage them." 1. They proudly boast of the holiness of
the congregation, and the presence of God in it. "They are holy, every
one of them, and as fit to be employed in offering sacrifice as Aaron
is, and as masters of families formerly were, and the Lord is among
them, to direct and own them." Small reason they had to boast of the
people's purity, or of God's favour, as the people had been so
frequently and so lately polluted with sin, and were now under the
marks of God's displeasure, which should have made them thankful for
priests to mediate between them and God; but, instead of that, they
envy them. 2. They unjustly charge Moses and Aaron with taking the
honour they had to themselves, whereas it was evident, beyond
contradiction, that they were called of God to it, Heb. v. 4. So that
they would either have no priests at all, nor any government, none to
preside either in civil or sacred things, none over the congregation,
none above it, or they would not acquiesce in that constitution of the
government which God had appointed. See here, (1.) What spirit
levellers are of, and those that despise dominions, and resist the
powers that God has set over them; they are proud, envious, ambitious,
turbulent, wicked, and unreasonable men. (2.) What usage even the best
and most useful men may expect, even from those they have been
serviceable to. If those be represented as usurpers that have the best
titles, and those as tyrants that govern best, let them recollect that
Moses and Aaron were thus abused.
III. Moses's conduct when their remonstrance was published against him.
How did he take it?
1. He fell on his face (v. 4), as before, ch. xiv. 5. Thus he showed
how willing he would have been to yield to them, and how gladly he
would have resigned his government, if it would have consisted with his
duty to God and his fidelity to the trust reposed in him. Thus also he
applied to God, by prayer, for direction what to say and to do upon
this sad occasion. He would not speak to them till he had thus humbled
and composed his own spirit (which could not but begin to be heated),
and had received instruction from God. The heart of the wise in such a
case studies to answer, and asks counsel at God's mouth.
2. He agrees to refer the case to God, and leave it to him to decide
it, as one well assured of the goodness of his title, and yet well
content to resign, if God thought fit, to gratify this discontented
people with another nomination. An honest cause fears not a speedy
trial; even to-morrow let it be brought on, v. 5-7. Let Korah and his
partisans bring their censers, and offer incense before the Lord, and,
if he testify his acceptance of them, well and good; Moses is now as
willing that all the Lord's people should be priests, if God so
pleased, as before that they should all be prophets, ch. xi. 29. But if
God, upon an appeal to him, determine (as no doubt he would) for Aaron,
they would find it highly dangerous to make the experiment: and
therefore he puts it off till to-morrow, to try whether, when they had
slept upon it, they would desist, and let fall their pretensions.
3. He argues the case fairly with them, to still the mutiny with fair
reasoning, if possible, before the appeal came to God's tribunal, for
then he knew it would end in the confusion of the complainants.
(1.) He calls them the sons of Levi, v. 7, and again v. 8. They were of
his own tribe, nay, they were of God's tribe; it was therefore the
worse in them thus to mutiny both against God and against him. It was
not long since the sons of Levi had bravely appeared on God's side, in
the matter of the golden calf, and got immortal honour by it; and shall
those that were then the only innocents now be the leading criminals,
and lose all the honour they had won? Could there be such chaff on
God's floor? Levites, and yet rebels?
(2.) He retorts their charge upon themselves. They had unjustly charged
Moses and Aaron with taking too much upon them, though they had done no
more than what God put upon them; nay, says Moses, You take too much
upon you, you sons of Levi. Note, Those that take upon them to control
and contradict God's appointment take too much upon them. It is enough
for us to submit; it is too much to prescribe.
(3.) He shows them the privilege they had as Levites, which was
sufficient for them, they needed not to aspire to the honour of the
priesthood, v. 9, 10. He reminds them how great the honour was to which
they were preferred, as Levites. [1.] They were separated from the
congregation of Israel, distinguished from them, dignified above them;
instead of complaining that Aaron's family was advanced above theirs,
they ought to have been thankful that their tribe was advanced above
the rest of the tribes, though they had been in all respects upon the
level with them. Note, It will help to keep us from envying those that
are above us duly to consider how many there are below us. Instead of
fretting that any are preferred before us in honour, power, estate, or
interest, in gifts, graces, or usefulness, we have reason to bless God
if we, who are less than the least, are not put among the very last.
Many perhaps who deserve better are not preferred so well. [2.] They
were separated to very great and valuable honours, First, To draw near
to God, nearer than the common Israelites, though they also were a
people near unto him; the nearer any are to God the greater is their
honour. Secondly, To do the service of the tabernacle. It is honour
enough to bear the vessels of the sanctuary, and to be employed in any
part of the service of the tabernacle. God's service is not only
perfect freedom, but high preferment. Thirdly, To stand before the
congregation to minister unto them. Note, Those are truly great that
serve the public, and it is the honour of God's ministers to be the
church's ministers; nay, which adds to the dignity put upon them, [3.]
It was the God of Israel himself that separated them. It was his act
and deed to put them into their place, and therefore they ought not to
have been discontented: and he it was likewise that put Aaron into his
place, and therefore they ought not to have envied him.
(4.) He convicts them of the sin of undervaluing those privileges:
Seemeth it a small thing unto you? As if he had said, "It ill becomes
you of all men to grudge Aaron the priesthood, when at the same time
that he was advanced to that honour you were designed for another
honour dependent upon it, and shine with rays borrowed from him." Note,
[1.] The privilege of drawing near to the God of Israel is not a small
thing in itself, and therefore must not appear small to us. To those
who neglect opportunities of drawing near to God, who are careless and
formal in it, to whom it is a task and not a pleasure, we may properly
put this question: "Seemeth it a small thing to you that God has made
you a people near unto him?" [2.] Those who aspire after and usurp the
honours forbidden them put a great contempt upon the honours allowed
them. We have each of us as good a share of reputation as God sees fit
for us, and sees us fit for, and much better than we deserve; and we
ought to rest satisfied with it, and not, as these, exercise ourselves
in things too high for us: Seek you the priesthood also? They would not
own that they sought it, but Moses saw that they had this in their eye;
the law had provided very well for those that served at the altar, and
therefore they would put in for the office.
(5.) He interprets their mutiny to be a rebellion against God (v. 11);
while they pretended to assert the holiness and liberty of the Israel
of God, they really took up arms against the God of Israel: You are
gathered together against the Lord. Note, Those that strive against
God's ordinances and providences, whatever they pretend, and whether
they are aware of it or no, do indeed strive with their Maker. Those
resist the prince who resist those that are commissioned by him: for,
alas! says Moses, What is Aaron, that you murmur against him? If
murmurers and complainers would consider that the instruments they
quarrel with are but instruments whom God employs, and that they are
but what he makes them, and neither more nor less, better nor worse,
they would not be so bold and free in their censures and reproaches as
they are. Those that found the priesthood, as it was settled, a
blessing, must give all the praise to God; but if any found it a burden
they must not therefore quarrel with Aaron, who is but what he is made,
and does but as he is bidden. Thus he interested God in the cause, and
so might be sure of speeding well in his appeal.
12 And Moses sent to call Dathan and Abiram, the sons of Eliab: which
said, We will not come up: 13 Is it a small thing that thou hast
brought us up out of a land that floweth with milk and honey, to kill
us in the wilderness, except thou make thyself altogether a prince over
us? 14 Moreover thou hast not brought us into a land that floweth
with milk and honey, or given us inheritance of fields and vineyards:
wilt thou put out the eyes of these men? we will not come up. 15 And
Moses was very wroth, and said unto the Lord, Respect not thou their
offering: I have not taken one ass from them, neither have I hurt one
of them. 16 And Moses said unto Korah, Be thou and all thy company
before the Lord, thou, and they, and Aaron, to morrow: 17 And take
every man his censer, and put incense in them, and bring ye before the
Lord every man his censer, two hundred and fifty censers; thou also,
and Aaron, each of you his censer. 18 And they took every man his
censer, and put fire in them, and laid incense thereon, and stood in
the door of the tabernacle of the congregation with Moses and Aaron.
19 And Korah gathered all the congregation against them unto the door
of the tabernacle of the congregation: and the glory of the Lord
appeared unto all the congregation. 20 And the Lord spake unto Moses
and unto Aaron, saying, 21 Separate yourselves from among this
congregation, that I may consume them in a moment. 22 And they fell
upon their faces, and said, O God, the God of the spirits of all flesh,
shall one man sin, and wilt thou be wroth with all the congregation?
Here is, I. The insolence of Dathan and Abiram, and their treasonable
remonstrance. Moses had heard what Korah had to say, and had answered
it; now he summons Dathan and Abiram to bring in their complaints (v.
12); but they would not obey his summons, either because they could not
for shame say that to his face which they were resolved to say, and
then it is an instance of some remains of modesty in them; or, rather,
because they would not so far own his authority, and then it is an
instance of the highest degree of impudence. They spoke the language of
Pharaoh himself, who set Moses at defiance, but they forgot how dearly
he paid for it. Had not their heads been wretchedly heated, and their
hearts hardened, they might have considered that, if they regarded not
these messengers, Moses could soon in God's name send messengers of
death for them. But thus the God of this world blinds the minds of
those that believe not. But by the same messengers they send their
articles of impeachment against Moses; and the charge runs very high.
1. They charge him with having done them a great deal of wrong in
bringing them out of Egypt, invidiously calling that a land flowing
with milk and honey, v. 13. Onions, and garlick, and fish, they had
indeed plenty of in Egypt, but it never pretended to milk and honey;
only they would thus banter the promise of Canaan. Ungrateful wretches,
to represent that as an injury to them which was really the greatest
favour that ever was bestowed upon any people! 2. They charge him with
a design upon their lives, that he intended to kill them in the
wilderness, though they were so well provided for. And, if they were
sentenced to die in the wilderness, they must thank themselves. Moses
would have healed them, and they would not be healed. 3. They charge
him with a design upon their liberties, that he meant to enslave them,
by making himself a prince over them. A prince over them! Was he not a
tender father to them? nay, their devoted servant for the Lord's sake?
Had they not their properties secured, their order preserved, and
justice impartially administered? Did they not live in ease and honour?
And yet they complain as if Moses's yoke were heavier than Pharaoh's.
And did Moses make himself a prince? Far from it. How gladly would he
have declined the office at first! How gladly would he have resigned it
many a time since! And yet he is thus put under the blackest characters
of a tyrant and a usurper. 4. They charge him with cheating them,
raising their expectations of a good land, and then defeating them (v.
14): Thou hast not brought us, as thou promisedst us, into a land that
floweth with milk and honey; and pray whose fault was that? He had
brought them to the borders of it, and was just ready, under God, to
put them in possession of it; but they thrust it away from them, and
shut the door against themselves; so that it was purely their own fault
that they were not now in Canaan, and yet Moses must bear the blame.
Thus when the foolishness of man perverteth his way his heart fretteth
against the Lord, Prov. xix. 3. 5. They charge him in the general with
unfair dealing, that he put out the eyes of these men, and then meant
to lead them blindfold as he pleased. The design of all he did for them
was to open their eyes, and yet they insinuate that he intended to put
out their eyes, that they might not see themselves imposed upon. Note,
The wisest and best cannot please everybody, nor gain the good word of
all. Those often fall under the heaviest censures who have merited the
highest applause. Many a good work Moses had shown them from the
Father, and for which of these do they reproach him?
II. Moses's just resentment of their insolence, v. 15. Moses, though
the meekest man, yet, finding God reproached in him, was very wroth; he
could not bear to see a people ruining themselves for whose salvation
he had done so much. In this discomposure,
1. He appeals to God concerning his own integrity; whereas they basely
reflected upon him as ambitious, covetous, and oppressive, in making
himself a prince over them, God was his witness, (1.) That he never got
any thing by them: I have not taken one ass from them, not only not by
way of bribery and extortion, but not by way of recompence or gratuity
for all the good offices he had done them; he never took the pay of a
general, or the salary of a judge, much less the tribute of a prince.
He got more in his estate when he kept Jethro's flock than when he came
to be king in Jeshurun. (2.) That they never lost any thing by him:
Neither have I hurt any one of them, no, not the least, no, not the
worst, no, not those that had been most peevish and provoking to him:
he never abused his power to the support of wrong. Note, Those that
have never blemished themselves need not fear being slurred by others:
when men condemn us we may be easy, if our own hearts condemn us not.
2. He begs of God to plead his cause, and clear him, by showing his
displeasure at the incense which Korah and his company were to offer,
with whom Dathan and Abiram were in confederacy. Lord, says he, Respect
not thou their offering. Herein he seems to refer to the history of
Cain, lately written by his own hand, of whom it is said that to him
and his offering God had not respect, Gen. iv. 5. These that followed
the gainsaying of Korah walked in the way of Cain (these are put
together, Jude 11), and therefore he prays that they might be frowned
upon as Cain was, and put to the same confusion.
III. Issue joined between Moses and his accusers. 1. Moses challenges
them to appear with Aaron next morning, at the time of offering up the
morning incense, and refer the matter to God's judgment, v. 16, 17.
Since he could not convince them by his calm and affectionate
reasoning, he is ready to enter into bonds to stand God's award, not
doubting but that God would appear, to decide the controversy. This
reference he had agreed to before (v. 6, 7), and here adds only one
clause, which bespeaks his great condescension to the plaintiffs, that
Aaron, against whose advancement they excepted, though now advanced by
the divine institution to the honour of burning incense within the
tabernacle, yet, upon this trial, should put himself into the place of
a probationer, and stand upon the level with Korah, at the door of the
tabernacle; nay, and Moses himself would stand with them, so that the
complainant shall have all the fair dealing he can desire; and thus
every mouth shall be stopped. 2. Korah accepts the challenge, and makes
his appearance with Moses and Aaron at the door of the tabernacle, to
make good his pretensions, v. 18, 19. If he had not had a very great
stock of impudence, he could not have carried on the matter thus far.
Had not he lately seen Nadab and Abihu, the consecrated priests, struck
dead for daring to offer incense with unhallowed fire? and could he and
his accomplices expect to fare any better in offering incense with
unhallowed hands? Yet, to confront Moses and Aaron, in the height of
his pride he thus bids defiance to Heaven, and pretends to demand the
divine acceptance without a divine warrant; thus wretchedly is the
heart hardened through the deceitfulness of sin. They took every man
his censer. Perhaps these were some of the censers which these heads of
families had made use of at their family-altars, before this part of
religious service was confined to the priesthood and the altar in the
tabernacle (and they would bring them into use and reputation again);
or they might be common chafing-dishes, which were for their ordinary
use. Now to attend the solemn trial, and to be witness of the issue,
one would have thought Moses should have gathered the congregation
against the rebels, but it seems Korah gathered them against Moses (v.
19), which intimates that a great part of the congregation sided with
Korah, were at his beck, and wished him success, and that Korah's hopes
were very high of carrying the point against Aaron; for, had he
suspected the event, he would not have coveted to make the trial thus
public: but little did he think that he was now calling the
congregation together to be the witnesses of his own confusion! Note,
Proud and ambitious men, while they are projecting their own
advancement, often prove to have been hurrying on their own shameful
fall.
IV. The judgment set, and the Judge taking the tribunal, and
threatening to give sentence against the whole congregation. 1. The
glory of the Lord appeared, v. 19. The same glory that appeared to
instal Aaron in his office at first (Lev. ix. 23) now appeared to
confirm him in it, and to confound those that oppose him, and set up
themselves in competition with him. The Shechinah, or divine Majesty,
the glory of the eternal Word, which ordinarily dwelt between the
cherubim within the veil, now was publicly seen over the door of the
tabernacle, to the terror of the whole congregation; for, though they
saw no manner of similitude, yet probably the appearances of the light
and fire were such as plainly showed God to be angry with them; as when
he appeared, ch. xiv. 10. Nothing is more terrible to those who are
conscious of guilt than the appearances of divine glory; for such a
glorious Being must needs be a formidable enemy. 2. God threatened to
consume them all in a moment, and, in order to that, bade Moses and
Aaron stand from among them, v. 21. God thus showed what their sin
deserved, and how very provoking it was to him. See what a dangerous
thing it is to have fellowship with sinners, and in the least to
partake with them. Many of the congregation, it is likely, came only
for company, following the crowd, or for curiosity, to see the issue,
yet not coming, as they ought to have done, to bear their testimony
against the rebels, and openly to declare for God and Moses, they had
like to have been all consumed in a moment. If we follow the herd into
which the devil has entered, it is at our peril.
V. The humble intercession of Moses and Aaron for the congregation, v.
22. 1. Their posture was importuning: they fell on their faces,
prostrating themselves before God, as supplicants in good earnest, that
they might prevail for sparing mercy. Though the people had
treacherously deserted them, and struck in with those that were in arms
against them, yet they approved themselves faithful to the trusts
reposed in them, as shepherds of Israel, who were to stand in the
breach when they saw the flock in danger. Note, If others fail in their
duty to us, this does not discharge us from our duty to them, nor take
off the obligations we lie under to seek their welfare. 2. Their prayer
was a pleading prayer, and it proved a prevailing one. Now God would
have destroyed them if Moses had not turned away his wrath (Ps. cvi.
23); yet far be it from us to imagine that Moses was more considerate
or more compassionate than God in such a case as this: but God saw fit
to show his just displeasure against the sin of sinners by the
sentence, and at the same time to show his gracious condescension to
the prayers of the saints, by the revocation of the sentence at the
intercession of Moses. Observe in the prayer, (1.) The title they give
to God: The God of the spirits of all flesh. See what man is; he is a
spirit in flesh, a soul embodied, a creature wonderfully compounded of
heaven and earth. See what God is; he is the God of the spirits of all
mankind. He forms the spirit, Zech. xii. 1. He fathers it, Heb. xii. 9.
He has an ability to fashion it (Ps. xxxiii. 15), and authority to
dispose of it, for he has said, All souls are mine, Ezek. xviii. 4.
They insinuate hereby that though, as the God of the spirits of all
flesh, he might in sovereignty consume this congregation in a moment,
yet it was to be hoped that he would in mercy spare them, not only
because they were the work of his own hands, and he had a propriety in
them, but because, being the God of spirits, he knew their frame, and
could distinguish between the leaders and the led, between those who
sinned maliciously and those who were drawn in by their wiles, and
would make a difference accordingly in his judgments. (2.) The argument
they insist on; it is much the same with that which Abraham urged in
his intercession for Sodom (Gen. xviii. 23): Wilt thou destroy the
righteous with the wicked? Such is the plea here: Shall one man sin and
wilt thou be wroth with all the congregation? Not but that it was the
sin of them all to join in this matter, but the great transgression was
his that first hatched the treason. Note, Whatever God may do in
sovereignty and strict justice, we have reason to hope that he will not
destroy a congregation for the sin of one, but that, righteousness and
peace having kissed each other in the undertaking of the Redeemer,
mercy shall rejoice against judgment. Moses knew that all the
congregation must perish in the wilderness by degrees, yet he is thus
earnest in prayer that they might not be consumed at once, and would
reckon it a favour to obtain a reprieve. Lord, let it alone this year.
23 And the Lord spake unto Moses, saying, 24 Speak unto the
congregation, saying, Get you up from about the tabernacle of Korah,
Dathan, and Abiram. 25 And Moses rose up and went unto Dathan and
Abiram; and the elders of Israel followed him. 26 And he spake unto
the congregation, saying, Depart, I pray you, from the tents of these
wicked men, and touch nothing of theirs, lest ye be consumed in all
their sins. 27 So they gat up from the tabernacle of Korah, Dathan,
and Abiram, on every side: and Dathan and Abiram came out, and stood in
the door of their tents, and their wives, and their sons, and their
little children. 28 And Moses said, Hereby ye shall know that the
Lord hath sent me to do all these works; for I have not done them of
mine own mind. 29 If these men die the common death of all men, or if
they be visited after the visitation of all men; then the Lord hath not
sent me. 30 But if the Lord make a new thing, and the earth open her
mouth, and swallow them up, with all that appertain unto them, and they
go down quick into the pit; then ye shall understand that these men
have provoked the Lord. 31 And it came to pass, as he had made an end
of speaking all these words, that the ground clave asunder that was
under them: 32 And the earth opened her mouth, and swallowed them up,
and their houses, and all the men that appertained unto Korah, and all
their goods. 33 They, and all that appertained to them, went down
alive into the pit, and the earth closed upon them: and they perished
from among the congregation. 34 And all Israel that were round about
them fled at the cry of them: for they said, Lest the earth swallow us
up also.
We have here the determining of the controversy with Dathan and Abiram,
who rebelled against Moses, as in the next paragraph the determining of
the controversy with Korah and his company, who would be rivals with
Aaron. It should seem that Dathan and Abiram had set up a spacious
tabernacle in the midst of the tents of their families, where they kept
court, met in council, and hung out their flag of defiance against
Moses; it is here called the tabernacle of Korah, Dathan, and Abiram,
v. 24, 27. There, as in the place of rendezvous, Dathan and Abiram
staid, when Korah and his friends went up to the tabernacle of the
Lord, waiting the issue of their trial; but here we are told how they
had their business done, before that trial was over. For God will take
what method he pleases in his judgments.
I. Public warning is given to the congregation to withdraw immediately
from the tents of the rebels. 1. God bids Moses speak to this purport,
v. 24. This was in answer to Moses's prayer. He had begged that God
would not destroy the whole congregation. "Well," says God, "I will
not, provided they be so wise as to shift for their own safety, and get
out of the way of danger. If they will quit the rebels, well and good,
they shall not perish with them; otherwise, let them take what
follows." Note, We cannot expect to reap benefit by the prayers of our
friends for our salvation, unless we ourselves be diligent and faithful
in making use of the means of salvation; for God never promised to save
by miracles those that would not save themselves by means. Moses that
had prayed for them must preach this to them, and warn them to flee
from this wrath to come. 2. Moses accordingly repairs to the
head-quarters of the rebels, leaving Aaron at the door of the
tabernacle, v. 25. Dathan and Abiram had contumaciously refused to come
up to him (v. 12), yet he humbly condescends to go down to them, to try
if he could yet convince and reclaim them. Ministers must thus with
meekness instruct those that oppose themselves, and not think it below
them to stoop to those that are most stubborn, for their good. Christ
himself stretches out his hand to a rebellious and gainsaying people.
The seventy elders of Israel attend Moses and his guard, to secure him
from the insolence of the rabble, and by their presence to put an
honour upon him, and if possible to strike an awe upon the rebels. It
is our duty to contribute all we can to the countenance and support of
injured innocency and honour. 3. Proclamation is made that all manner
of persons, as they tendered their own safety, should forthwith depart
from the tents of these wicked men (v. 26), and thus should signify
that they deserted their cause and interest, detested their crimes and
counsels, and dreaded the punishment coming upon them. Note, Those that
would not perish with sinners must come out from among them, and be
separate. In vain do we pray, Gather not our souls with sinners, if we
save not ourselves from the untoward generation. God's people are
called out of Babylon, lest they share both in her sins and in her
plagues, Rev. xviii. 4.
II. The congregation takes the warning, but the rebels themselves
continue obstinate, v. 27. 1. God, in mercy, inclined the people to
forsake the rebels: They got up from the tabernacle of Korah, Dathan,
and Abiram, both those whose lot it was to pitch near them (who
doubtless with themselves removed their families, and all their
effects) and those also who had come from all parts of their camp to
see the issue. It was in answer to the prayer of Moses that God thus
stirred up the hearts of the congregation to shift for their own
preservation. Note, To those whom God will save he gives repentance,
that they may recover themselves out of the snare of the devil. Grace
to separate from evil doers is one of the things that accompany
salvation. 2. God, in justice, left the rebels to the obstinacy and
hardness of their own hearts. Though they saw themselves abandoned by
all their neighbours, and set up as a mark to the arrows of God's
justice, yet instead of falling down and humbling themselves before God
and Moses, owning their crime and begging pardon, instead of fleeing
and dispersing themselves to seek for shelter in the crowd, they
impudently stood in the doors of their tents, as if they would out-face
God himself, and dare him to his worst. Thus were their hearts hardened
to their own destruction, and they were fearless when their case was
most fearful. But what a pity was it that their little children, who
were not capable of guilt or fear, should by the presumption of their
parents be put in this audacious posture! Happy they who are taught
betimes to bow before God, and not as those unhappy little ones to
stand it out against him!
III. Sentence is solemnly pronounced upon them by Moses in the name of
the Lord, and the decision of the controversy is put upon the execution
of that sentence by the almighty power of God. Moses, by divine
instinct and direction, when the eyes of all Israel were fastened upon
him, waiting the event, moved with a just and holy indignation at the
impudence of the rebels, boldly puts the whole matter to a surprising
issue, v. 28-30. 1. If the rebels die a common death, he will be
content to be called and counted an impostor; not only if they die a
natural death, but if they die by any sort of judgment that has
formerly been executed on other malefactors. "If they die by the
plague, or by fire from heaven, or by the sword, then say, God has
disowned Moses;" but, 2. "If the earth open and swallow them up" (a
punishment without precedent), "then let all the house of Israel know
assuredly that I am God's servant, sent by him, and employed for him,
and that those that fight against me fight against him." The judgment
itself would have been proof enough of God's displeasure against the
rebels, and would have given all men to understand that they had
provoked the Lord; but when it was thus solemnly foretold and appealed
to by Moses beforehand, when there was not the least previous
indication of it from without, the convincing evidence of it was much
the stronger, and it was put beyond dispute that he was not only a
servant but a favourite of Heaven, who was so intimately acquainted
with the divine counsels, and could obtain such extraordinary
appearances of the divine power in his vindication.
IV. Execution is immediately done. It appeared that God and his servant
Moses understood one another very well; for, as soon as ever Moses had
spoken the word, God did the work, the earth clave asunder (v. 31),
opened her mouth, and swallowed them all up, them and theirs (v. 32),
and then closed upon them, v. 33. This judgment was, 1. Unparalleled.
God, in it, created a new thing, did what he never did before; for he
has many arrows in his quiver; and there are diversities of operations
in wrath as well as mercy. Dathan and Abiram thought themselves safe
because they were at a distance from the shechinah, whence the fire of
the Lord had sometimes issued, qui procul à Jove (they say) procul à
fulmine--he who is far from Jove is far from the thunderbolt. But God
made them to know that he was not tied up to one way of punishing; the
earth, when he pleases, shall serve his justice as effectually as the
fire. 2. It was very terrible to the sinners themselves to go down
alive into their own graves, to be dead and buried in an instant, to go
down thus to the bars of the pit when they were in their full strength
wholly at ease and quiet. 3. It was severe upon their poor children,
who, for the greater terror of the judgment, and fuller indication of
the divine wrath, perished as parts of their parents, in which, though
we cannot particularly tell how bad they might be to deserve it or how
good God might be otherwise to them to compensate it, yet of this we
are sure in the general, that Infinite Justice did them no wrong. Far
be it from God that he should do iniquity. 4. It was altogether
miraculous. The cleaving of the earth was as wonderful, and as much
above the power of nature, as the cleaving of the sea, and the closing
of the earth again more so than the closing of the waters. God has all
the creatures at his command, and can make any of them, when he
pleases, instruments of his justice; nor will any of them be our
friends if he be our enemy. God now confirmed to Israel what Moses had
lately taught them in that prayer of his, Ps. xc. 11, Who knows the
power of thy anger? He has, when he pleases, strange punishments for
the workers of iniquity, Job xxxi. 3. Let us therefore conclude, Who is
able to stand before this holy Lord God? 5. It was very significant.
They set their mouths against the heavens, and their throat was an open
sepulchre; justly therefore does the earth open her mouth upon them and
swallow them up. They made a rent in the congregation; justly therefore
is the earth rent under them. Presumptuous sinners, that hate to be
reformed, are a burden to the earth, the whole creation groans under
them, which here was signified by this, that the earth sunk under these
rebels, as weary of bearing them and being under them. And, considering
how the earth is still in like manner loaded with the weight of
iniquity, we have reason to wonder that this was the only time it ever
sunk under its load. 6. It was typical of the eternal ruin of sinners
who die impenitent, who, perhaps in allusion to this, are said to sink
down into the pit (Ps. ix. 15) and to go down quickly into hell, Ps.
lv. 15. But David, even when he sinks in deep mire, yet prays in faith,
Let not the pit shut her mouth upon me, as it does on the damned,
between whom and life there is a gulf fixed, Ps. lxix. 2-15. His case
was bad, but not, like this, desperate.
V. All Israel is alarmed at the judgment: They fled at the cry of them,
v. 34. They cried for help when it was too late. Their doleful shrieks,
instead of fetching their neighbours in to their relief, drove them so
much the further off; for knowing their own guilt, and one another's,
they hastened one another, saying, Lest the earth swallow us up also.
Note, Others' ruins should be our warnings. Could we by faith hear the
outcries of those that have gone down to the bottomless pit, we should
give more diligence than we do to escape for our lives, lest we also
come into that condemnation.
35 And there came out a fire from the Lord, and consumed the two
hundred and fifty men that offered incense. 36 And the Lord spake
unto Moses, saying, 37 Speak unto Eleazar the son of Aaron the
priest, that he take up the censers out of the burning, and scatter
thou the fire yonder; for they are hallowed. 38 The censers of these
sinners against their own souls, let them make them broad plates for a
covering of the altar: for they offered them before the Lord, therefore
they are hallowed: and they shall be a sign unto the children of
Israel. 39 And Eleazar the priest took the brazen censers, wherewith
they that were burnt had offered; and they were made broad plates for a
covering of the altar: 40 To be a memorial unto the children of
Israel, that no stranger, which is not of the seed of Aaron, come near
to offer incense before the Lord; that he be not as Korah, and as his
company: as the Lord said to him by the hand of Moses.
We must now look back to the door of the tabernacle, where we left the
pretenders to the priesthood with their censers in their hands ready to
offer incense; and here we find,
I. Vengeance taken on them, v. 35. It is probable that when the earth
opened in the camp to swallow up Dathan and Abiram a fire went out from
the Lord and consumed the 250 men that offered incense, while Aaron
that stood with them was preserved alive. This punishment was not
indeed so new a thing as the former, for Nadab and Abihu thus died; but
it was not less strange or dreadful, and in it it appeared, 1. That our
God is a consuming fire. Is thunder a sensible indication of the terror
of his voice? Lightning is also the power of his hand. We must see in
this his fiery indignation which devours the adversaries, and infer
from it what a fearful thing it is to fall into the hands of the living
God, Heb. x. 27-31. 2. That it is at our peril if we meddle with that
which does not belong to us. God is jealous of the honour of his own
institutions, and will not have them invaded. It is most probable that
Korah himself was consumed with those 250 that presumed to offer
incense; for the priesthood was the thing he aimed at, and therefore we
have reason to think that he would not quit his post at the door of the
tabernacle. But, behold, those are made sacrifices to the justice of
God who flattered themselves with the hopes of being priests. Had they
been content with their office as Levites, which was sacred and
honourable, and better than they deserved, they might have lived and
died with joy and reputation; but, like the angels that sinned, leaving
their first estate, and aiming at the honours that were not appointed
them, they were thrust down to Hades, their censers struck out of their
hands, and their breath out of their bodies, by a burning which
typified the vengeance of eternal fire.
II. Care is taken to perpetuate the remembrance of this vengeance. No
mention is made of the taking up of their carcases: the scripture
leaves them as dung upon the face of the earth; but orders are given
about their censers, 1. That they be secured, because they are
hallowed. Eleazar is charged with this, v. 37. Those invaders of the
priesthood had proceeded so far, by the divine patience and submission,
as to kindle their incense with fire from off the altar, which they
were suffered to use by way of experiment: but, as soon as they had
kindled their fire, God kindled another, which put a fatal final period
to their pretensions; now Eleazar is ordered to scatter the fire, with
the incense that was kindled with it, in some unclean place without the
camp, to signify God's abhorrence of their offering as a polluted
thing: The sacrifice of the wicked is an abomination to the Lord. But
he is to gather up the censers out of the mingled burning, God's fire
and theirs, because they are hallowed. Having been once put to a holy
use, and that by God's own order (though only for trial), they must not
return to common service; so some understand it: rather, they are
devoted, they are an anathema; and therefore, as all devoted things,
they must be made some way or other serviceable to the glory of God. 2.
That they be used in the service of the sanctuary, not as censers,
which would rather have put honour upon the usurpers whose disgrace was
intended; nor was there occasion for brazen censers, the golden altar
was served with golden ones; but they must be beaten into broad plates
for a covering of the brazen altar, v. 38-40. These pretenders thought
to have ruined the altar, by laying the priesthood in common again; but
to show that Aaron's office was so far from being shaken by their
impotent malice that it was rather confirmed by it, their censers,
which offered to rival his, were used both for the adorning and for the
preserving of the altar at which he ministered. Yet this was not all;
this covering of the altar must be a memorial to the children of
Israel, throughout their generations, of this great event. Though there
was so much in it astonishing, and though Moses was to record it in his
history, yet there was danger of its being forgotten in process of
time; impressions that seem deep are not always durable; therefore it
was necessary to appoint this record of the judgment, that the Levites
who attended this altar, and had their inferior services appointed
them, might learn to keep within their bounds, and be afraid of
transgressing them, lest they should be made like Korah and his
company, who were Levites, and would have been priests. These censers
were preserved in terrorem, that others might hear and fear, and do no
more presumptuously. Thus God has provided that his wonderful works,
both in mercy and judgment, should be had in everlasting remembrance,
that the end of them may be answered, and they may serve for
instruction and admonition to those on whom the ends of the world are
come.
41 But on the morrow all the congregation of the children of Israel
murmured against Moses and against Aaron, saying, Ye have killed the
people of the Lord. 42 And it came to pass, when the congregation was
gathered against Moses and against Aaron, that they looked toward the
tabernacle of the congregation: and, behold, the cloud covered it, and
the glory of the Lord appeared. 43 And Moses and Aaron came before
the tabernacle of the congregation. 44 And the Lord spake unto Moses,
saying, 45 Get you up from among this congregation, that I may
consume them as in a moment. And they fell upon their faces. 46 And
Moses said unto Aaron, Take a censer, and put fire therein from off the
altar, and put on incense, and go quickly unto the congregation, and
make an atonement for them: for there is wrath gone out from the Lord;
the plague is begun. 47 And Aaron took as Moses commanded, and ran
into the midst of the congregation; and, behold, the plague was begun
among the people: and he put on incense, and made an atonement for the
people. 48 And he stood between the dead and the living; and the
plague was stayed. 49 Now they that died in the plague were fourteen
thousand and seven hundred, beside them that died about the matter of
Korah. 50 And Aaron returned unto Moses unto the door of the
tabernacle of the congregation: and the plague was stayed.
Here is, I. A new rebellion raised the very next day against Moses and
Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was
there ever such an instance of the incurable corruption of sinners? On
the morrow (v. 41) the body of the people mutinied. 1. Though they were
so lately terrified by the sight of the punishment of the rebels. The
shrieks of those sinking sinners, those sinners against their own
souls, were yet sounding in their ears, the smell of the fire yet
remained, and the gaping earth was scarcely thoroughly closed, and yet
the same sins were re-acted and all these warnings slighted. 2. Though
they were so lately saved from sharing in the same punishment, and the
survivors were as brands plucked out of the burning, yet they fly in
the face of Moses and Aaron, to whose intercession they owed their
preservation. Their charge runs very high: You have killed the people
of the Lord. Could any thing have been said more unjustly and
maliciously? They canonize the rebels, calling those the people of the
Lord who died in arms against him. They stigmatize divine justice
itself. It was plain enough that Moses and Aaron had no hand in their
death (they did what they could to save them), so that in charging them
with murder they did in effect charge God himself with it. The
continued obstinacy of this people, notwithstanding the terrors of
God's law as it was given on Mount Sinai, and the terrors of his
judgments as they were here executed on the disobedient, shows how
necessary the grace of God is to the effectual change of men's hearts
and lives, without which the most likely means will never attain the
end. Love will do what fear could not.
II. God's speedy appearance against the rebels. When they had gathered
against Moses and Aaron, perhaps with a design to depose or murder
them, they looked towards the tabernacle, as if their misgiving
consciences expected some frowns thence, and, behold, the glory of the
Lord appeared (v. 42), for the protection of his servants, and the
confusion of his and their accusers and adversaries. Moses and Aaron
thereupon came before the tabernacle, partly for their own safety
(there they took sanctuary from the strife of tongues, Ps. xxvii. 5;
xxxi. 20), and partly for advice, to know what was the mind of God upon
this occasion, v. 43. Justice hereupon declares that they deserve to be
consumed in a moment, v. 45. Why should those live another day who hate
to be reformed, and whose rebellions are their daily practices? Let
just vengeance take place and do its work, and the trouble will soon be
over; only Moses and Aaron must first be secured.
III. The intercession which Moses and Aaron made for them. Though they
had as much reason, one would think, as Elias had to make intercession
against Israel (Rom. xi. 2), yet they forgive and forget the
indignities offered them, and are the best friends their enemies have.
1. They both fell on their faces, humbly to intercede with God for
mercy, knowing how great the provocation was. This they had done
several times before, upon similar occasions; and, though the people
had basely requited them for it, yet, God having graciously accepted
them, they still have recourse to the same method. This is praying
always. 2. Moses, perceiving that the plague had begun in the
congregation of the rebels (that is, that body of them which was
gathered against Moses), sent Aaron by an act of his priestly office to
make atonement for them, v. 46. And Aaron readily went and burned
incense between the living and the dead, not to purify the infected
air, but to pacify an offended God, and so stayed the progress of the
judgment. By this it appeared, (1.) That Aaron was a very good man, and
a man that had a true love for the children of his people, though they
hated and envied him. Though God was now avenging his quarrel and
pleading the cause of his priesthood, yet he interposes to turn away
God's wrath. Nay, forgetting his age and gravity, he ran into the midst
of the congregation to help them. He did not say, "Let them smart
awhile, and then, when I come, I shall be the more welcome;" but, as
one tender of the life of every Israelite, he makes all possible speed
into the gap at which death was entering. Moses and Aaron, who had been
charged with killing the people of the Lord, might justly have
upbraided them now; could they expect those to be their saviours whom
they had so invidiously called their murderers? But those good men have
taught us here by their example not to be sullen towards those that are
peevish with us, nor to take the advantage which men give us by their
provoking language to deny them any real kindness which it is in the
power of our hands to do them. We must render good for evil. (2.) That
Aaron was a very bold man--bold to venture into the midst of an enraged
rabble that were gathered together against him, and who, for aught he
knew, might be the more exasperated by the plague that had begun--bold
to venture into the midst of the infection, where the arrows of death
flew thickest, and hundreds, nay thousands, were falling on the right
hand and on the left. To save their lives he put his own into his hand,
not counting it dear to him, so that he might but fulfil his ministry.
(3.) That Aaron was a man of God, and ordained for men, in things
pertaining to God. His call to the priesthood was hereby abundantly
confirmed and set above all contradiction; God had not only saved his
life when the intruders were cut off, but now made him an instrument
for saving Israel. Compare the censer of Aaron here with the censers of
those sinners against their own souls. Those provoked God's anger, this
pacified it; those destroyed men's lives, this saved them; no room
therefore is left to doubt of Aaron's call to the priesthood. Note,
Those make out the best title to public honours that lay out themselves
the most for public good and obtain mercy of the Lord to be faithful
and useful. If any man will be great, let him make himself the servant
of all. (4.) That Aaron was a type of Christ, who came into the world
to make an atonement for sin and to turn away the wrath of God from us,
and who, by his mediation and intercession, stands between the living
and the dead, to secure his chosen Israel to himself, and save them out
of the midst of a world infected with sin and the curse.
IV. The result and issue of the whole matter. 1. God's justice was
glorified in the death of some. Great execution the sword of the Lord
did in a very little time. Though Aaron made all the haste he could,
yet, before he could reach his post of service, there were 14,700 men
laid dead upon the spot, v. 49. There were but few comparatively that
died about the matter of Korah, the ring-leaders only were made
examples; but, the people not being led to repentance by the patience
and forbearance of God with them, justice is not now so sparing of the
blood of Israelites. They complained of the death of a few hundreds as
an unmerciful slaughter made among the people of the Lord, but here God
silences that complaint by the slaughter of many thousands. Note, Those
that quarrel with less judgments prepare greater for themselves; for
when God judges he will overcome. 2. His mercy was glorified in the
preservation of the rest. God showed them what he could do by his
power, and what he might do in justice, but then showed them what he
would do in his love and pity: he would, notwithstanding all this,
preserve them a people to himself in and by a mediator. The cloud of
Aaron's incense coming from his hand stayed the plague. Note, It is
much for the glory of God's goodness that many a time even in wrath he
remembers mercy. And, even when judgments have been begun, prayer puts
a stop to them; so ready is he to forgive, and so little pleasure does
he take in the death of sinners.
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N U M B E R S
CHAP. XVII.
Enough had been done in the chapter before to quash all pretensions of
the families of the tribe of Levi that would set up in competition with
Aaron, and to make it appear that Aaron was the head of the tribe; but
it seems, when that matter was settled, the princes of the rest of the
tribes began to murmur. If the head of a tribe must be a priest, why
not the head of some other tribe than that of Levi? He that searches
the heart knew this thought to be in the breast of some of them, and
before it broke out into any overt act graciously anticipated it, to
prevent bloodshed; and it is done by miracle in this chapter, not a
miracle of wrath, as before, but of grace. I. The matter is put upon
trial by the bringing of twelve rods, one for each prince, before the
Lord, ver. 1-7. II. Upon trial, the matter is determined by the
miraculous blossoming of Aaron's rod, ver. 8, 9. III. The decision of
the controversy is registered by the preservation of the rod, ver. 10,
11. IV. The people acquiesce in it with some reluctance, ver. 12, 13.
The Blossoming of Aaron's Rod. (b. c. 1490.)
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of
Israel, and take of every one of them a rod according to the house of
their fathers, of all their princes according to the house of their
fathers twelve rods: write thou every man's name upon his rod. 3 And
thou shalt write Aaron's name upon the rod of Levi: for one rod shall
be for the head of the house of their fathers. 4 And thou shalt lay
them up in the tabernacle of the congregation before the testimony,
where I will meet with you. 5 And it shall come to pass, that the
man's rod, whom I shall choose, shall blossom: and I will make to cease
from me the murmurings of the children of Israel, whereby they murmur
against you. 6 And Moses spake unto the children of Israel, and every
one of their princes gave him a rod apiece, for each prince one,
according to their fathers' houses, even twelve rods: and the rod of
Aaron was among their rods. 7 And Moses laid up the rods before the
Lord in the tabernacle of witness.
Here we have, I. Orders given for the bringing in of a rod for every
tribe (which was peculiarly significant, for the word here used for a
rod sometimes signifies a tribe, as particularly ch. xxxiv. 13), that
God by a miracle, wrought on purpose, might make it known on whom he
had conferred the honour of the priesthood. 1. It seems then the
priesthood was a preferment worth seeking and striving for, even by the
princes of the tribes. It is an honour to the greatest of men to be
employed in the service of God. Yet perhaps these contended for it
rather for the sake of the profit and power that attended the office
than for the sake of that in it which was divine and sacred. 2. It
seems likewise, after all that had been done to settle this matter,
there were those who would be ready upon any occasion to contest it.
They would not acquiesce in the divine appointment, but would make an
interest in opposition to it. They strive with God for the dominion;
and the question is whose will shall stand. God will rule, but Israel
will not be ruled; and this is the quarrel. 3. It is an instance of the
grace of God that, having wrought divers miracles to punish sin, he
would work one more on purpose to prevent it. God has effectually
provided that the obstinate shall be left inexcusable, and every mouth
shall be stopped. Israel were very prone to murmur both against God and
against their governors. "Now," said God, "I will make to cease from me
the murmurings of the children of Israel, v. 5. If any thing will
convince them, they shall be convinced; and, if this will not convince
them, nothing will." This was to be to them, as Christ said the sign of
the prophet Jonas (that is, his own resurrection) should be to the men
of that generation, the highest proof of his mission that should be
given them. The directions are, (1.) That twelve rods or staves should
be brought in. It is probable that they were not now fresh cut out of a
tree, for then the miracle would not have been so great; but that they
were the staves which the princes ordinarily used as ensigns of their
authority (of which we read ch. xxi. 18), old dry staves, that had no
sap in them, and it is probable that they were all made of the
almond-tree. It should seem they were but twelve in all, with Aaron's,
for, when Levi comes into the account, Ephraim and Manasseh make but
one, under the name of Joseph. (2.) That the name of each prince should
be written upon his rod, that every man might know his own, and to
prevent contests. Writing is often a good preservative against strife,
for what is written may be appealed to. (3.) That they should be laid
up in the tabernacle, for one night, before the testimony, that is,
before the ark, which, with its mercy seat, was a symbol, token, or
testimony, of God's presence with them. (4.) They were to expect, being
told it before, that the rod of the tribe, or prince, whom God chose to
the priesthood, should bud and blossom, v. 5. It was requisite that
they should be told of it, that it might appear not to be casual, but
according to the counsel and will of God.
II. The preparing of the rods accordingly. The princes brought them in,
some of them perhaps fondly expecting that the choice would fall upon
them, and all of them thinking it honour enough to be competitors with
Aaron, and to stand candidates, even for the priesthood (v. 7); and
Moses laid them up before the Lord. He did not object that the matter
was sufficiently settled already, and enough done to convince those
that were not invincibly hardened in their prejudices. He did not
undertake to determine the controversy himself, though it might easily
have been done; nor did he suggest that it would be to no purpose to
offer satisfaction to a people that were willingly blind. But, since
God will have it so, he did his part, and lodged the case before the
Lord, to whom the appeal was made by consent, and left it with him.
8 And it came to pass, that on the morrow Moses went into the
tabernacle of witness; and, behold, the rod of Aaron for the house of
Levi was budded, and brought forth buds, and bloomed blossoms, and
yielded almonds. 9 And Moses brought out all the rods from before the
Lord unto all the children of Israel: and they looked, and took every
man his rod. 10 And the Lord said unto Moses, Bring Aaron's rod again
before the testimony, to be kept for a token against the rebels; and
thou shalt quite take away their murmurings from me, that they die not.
11 And Moses did so: as the Lord commanded him, so did he. 12 And
the children of Israel spake unto Moses, saying, Behold, we die, we
perish, we all perish. 13 Whosoever cometh any thing near unto the
tabernacle of the Lord shall die: shall we be consumed with dying?
Here is, I. The final determination of the controversy concerning the
priesthood by a miracle, v. 8, 9. The rods or staves were brought out
from the most holy place where they were laid up, and publicly produced
before the people; and, while all the rest of the rods remained as they
were, Aaron's rod only, of a dry stick, became a living branch, budded,
and blossomed, and yielded almonds. In some places there were buds, in
others blossoms, in others fruit, at the same time. This was
miraculous, and took away all suspicion of a fraud, as if in the night
Moses had taken away Aaron's rod, and put a living branch of an almond
tree in the room of it; for no ordinary branch would have buds,
blossoms, and fruits upon it, all at once. Now,
1. This was a plain indication to the people that Aaron was chosen to
the priesthood, and not any other of the princes of the tribes. Thus he
was distinguished from them and manifested to be under the special
blessing of heaven, which sometimes yields increase where there is
neither planting nor watering by the hand of man. Bishop Hall here
observes that fruitfulness is the best evidence of a divine call, and
that the plants of God's setting, and the boughs cut off from them,
will flourish. See Ps. xcii. 12-14. The trees of the Lord, though they
seem dry trees, are full of sap.
2. It was a very proper sign to represent the priesthood itself, which
was hereby confirmed to Aaron. (1.) That it should be fruitful and
serviceable to the church of God. It produced not only blossoms, but
almonds; for the priesthood was designed, not only for an honour to
Aaron, but for a blessing to Israel. Thus Christ ordained his apostles
and ministers that they should go and bring forth fruit, and that their
fruit should remain, John xv. 16. (2.) That there should be a
succession of priests. Here were not only almonds for the present, but
buds and blossoms promising more hereafter. Thus has Christ provided in
his church that a seed should serve him from generation to generation.
(3.) That yet this priesthood should not be perpetual, but in process
of time, like the branches and blossoms of a tree, should fail and
wither. The flourishing of the almond-tree is mentioned as one of the
signs of old age, Eccl. xii. 5. This character was betimes put upon the
Mosaic priesthood, which soon became old and ready to vanish away, Heb.
viii. 13.
3. It was a type and figure of Christ and his priesthood: for he is the
man, the branch, that is to be a priest upon his throne, as it follows
(Zech. vi. 12); and he was to grow up before God, as this before the
ark, like a tender plant, and a root out of a dry ground, Isa. liii. 2.
II. The record of this determination, by the preserving of the rod
before the testimony, in perpetuam rei memoriam--that it might be had
in perpetual remembrance, v. 10, 11. It is probable that the buds, and
blossoms, and fruit, continued fresh; the same divine power that
produced them in a night preserved them for ages, at least so long as
it was necessary for a token against the rebels. So it was a standing
miracle, and the continuance of it was an undeniable proof of the truth
of it. Even the leaf of God's trees shall not wither, Ps. i. 3. This
rod was preserved, as the censers were, to take away their murmurings,
that they die not. Note, 1. The design of God in all his providences,
both mercies and judgments, and in the memorials of them, is to take
away sin, and to prevent it. These things are done, these things
written, that we sin not, 1 John ii. 1. Christ was manifested to take
away sin. 2. What God does for the taking away of sin is done in real
kindness to us, that we die not. All the bitter potions he gives, and
all the sharp methods he uses with us, are for the cure of a disease
which otherwise would certainly be fatal. Bishop Hall observes here
that the tables of the law, the pot of manna, and Aaron's rod, were
preserved together in or about the ark (the apostle takes notice of
them all three together, Heb. ix. 4), to show to after-ages how the
ancient church was taught, and fed, and ruled; and he infers how
precious the doctrine, sacraments, and government, of the church are to
God and should be to us. The rod of Moses was used in working many
miracles, yet we do not find that this was preserved, for the keeping
of it would serve only to gratify men's curiosity; but the rod of
Aaron, which carried its miracle along with it, was carefully
preserved, because that would be of standing use to convince men's
consciences, to silence all disputes about the priesthood, and to
confirm the faith of God's Israel in his institutions. Such is the
difference between the sacraments which Christ has appointed for
edification and the relics which men have devised for superstition.
III. The outcry of the people hereupon (v. 12, 13): Behold, we die, we
perish, we all perish. Shall we be consumed with dying? This may be
considered as the language either, 1. Of a repining people quarrelling
with the judgments of God, which, by their own pride and obstinacy,
they had brought upon themselves. They seem to speak despairingly, as
if God was a hard Master, that sought advantage against them, and took
all occasions to pick quarrels with them, so that if they trod every so
little awry, if they stepped ever so little beyond their bounds, they
must die, they must perish, they must all perish, basely insinuating
that God would never be satisfied with their blood and ruin, till he
had made an end of them all and they were consumed with dying. Thus
they seem to be like a wild bull in a net, full of the fury of the Lord
(Isa. li. 20), fretting that God was too hard for them and that they
were forced to submit, which they did only because they could not help
it. Note, It is a very wicked thing to fret against God when we are in
affliction, and in our distress thus to trespass yet more. If we die,
if we perish, it is owing to ourselves, and the blame will lie upon our
own heads. Or, 2. Of a repenting people. Many interpreters take it as
expressing their submission: "Now we see that it is the will of God we
should keep our distance, and that it is at our peril if we draw nearer
than is appointed. We submit to the divine will in this appointment; we
will not contend any more, lest we all perish:" and they engage Moses
to intercede for them, that they may not be all consumed with dying.
Thus the point was gained, and in this matter God quite took away their
murmurings, and henceforward they acquiesced. Note, When God judges he
will over come, and, one way or other, will oblige the most obstinate
gainsayers to confess their folly sooner or later, and that wherein
they dealt proudly he was above them. Vicisti Galilæe--O Galilæan, thou
hast conquered!
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N U M B E R S
CHAP. XVIII.
Aaron being now fully established in the priesthood abundantly to his
own satisfaction, and to the satisfaction of the people (which was the
good that God brought out of the evil opposition made to him), in this
chapter God gives him full instructions concerning his office or rather
repeats those which he had before given him. He tells him, I. What must
be his work and the care and charge committed to him, and what
assistance he should have the Levites in that work, ver. 1-7. II. What
should be his and the Levites' wages for this work. 1. The perquisites
or fees peculiar to the priests, ver. 8-19. 2. The settled maintenance
of the Levites, ver. 20-24. III. The portion which must be paid to the
priests out of the Levites' maintenance, ver. 25-32. Thus every one
knew what he had to do, and what he had to live upon.
The Service of the Priests and Levites. (b. c. 1490.)
1 And the Lord said unto Aaron, Thou and thy sons and thy father's
house with thee shall bear the iniquity of the sanctuary: and thou and
thy sons with thee shall bear the iniquity of your priesthood. 2 And
thy brethren also of the tribe of Levi, the tribe of thy father, bring
thou with thee, that they may be joined unto thee, and minister unto
thee: but thou and thy sons with thee shall minister before the
tabernacle of witness. 3 And they shall keep thy charge, and the
charge of all the tabernacle: only they shall not come nigh the vessels
of the sanctuary and the altar, that neither they, nor ye also, die.
4 And they shall be joined unto thee, and keep the charge of the
tabernacle of the congregation, for all the service of the tabernacle:
and a stranger shall not come nigh unto you. 5 And ye shall keep the
charge of the sanctuary, and the charge of the altar: that there be no
wrath any more upon the children of Israel. 6 And I, behold, I have
taken your brethren the Levites from among the children of Israel: to
you they are given as a gift for the Lord, to do the service of the
tabernacle of the congregation. 7 Therefore thou and thy sons with
thee shall keep your priest's office for every thing of the altar, and
within the vail; and ye shall serve: I have given your priest's office
unto you as a service of gift: and the stranger that cometh nigh shall
be put to death.
The coherence of this chapter with that foregoing is very observable.
I. The people, in the close of that chapter, had complained of the
difficulty and peril that there were in drawing near to God, which put
them under some dreadful apprehensions that the tabernacle in the midst
of them, which they hoped would have been their joy and glory, would
rather be their terror and ruin. Now, in answer to this complaint, God
here gives them to understand by Aaron that the priests should come
near for them as their representatives; so that, though the people were
obliged to keep their distance, yet that should not at all redound to
their disgrace or prejudice, but their comfortable communion with God
should be kept up by the interposition of the priests.
II. A great deal of honour God had now lately put upon Aaron; his rod
had budded and blossomed, when the rods of the rest of the princes
remained dry, and destitute both of fruit and ornament. Now lest Aaron
should be puffed up with the abundance of the favours that were done
him, and the miracles that were wrought for the support of him in his
high station, God comes to him to remind him of the burden that was
laid upon him, and the duty required from him as a priest. He would see
reason not to be proud of his preferment, but to receive the honours of
his office with reverence and holy trembling, when he considered how
great was the charge committed to him, and how hard it would be for him
to give a good account of it. Be not high-minded, but fear.
1. God tells him of the danger that attended his dignity, v. 1. (1.)
That both the priests and Levites (thou, and thy sons, and thy father's
house) should bear the iniquity of the sanctuary; that is, if the
sanctuary were profaned by the intrusion of strangers, or persons in
their uncleanness, the blame should lie upon the Levites and priests,
who ought to have kept them off. Though the sinner that thrust in
presumptuously should die in his iniquity, yet his blood should be
required at the hands of the watchmen. Or it may be taken more
generally: "If any of the duties or offices of the sanctuary be
neglected, if any service be not done in its season or not according to
the law, if any thing be lost or misplaced in the removal of the
sanctuary, you shall be accountable for it, and answer it at your
peril." (2.) That the priests should themselves bear the iniquity of
the priesthood; that is, if they either neglected any part of their
work or permitted any other persons to invade their office, and take
their work out of their hands, they should bear the blame of it. Note,
The greater the trust is of work and power that is committed to us the
greater is our danger of contracting guilt, by falsifying and betraying
that trust. This is a good reason why we should neither be envious at
others' honours nor ambitious ourselves of high places, because great
dignity exposes us to great iniquity. Those that are entrusted with the
charge of the sanctuary will have a great deal to answer for. Who would
covet the care of souls who considers the account that must be given of
that care?
2. He tells him of the duty that attended his dignity. (1.) That he and
his sons must minister before the tabernacle of witness (v. 2); that is
(as bishop Patrick explains it), before the most holy place, in which
the ark was, on the outside of the veil of that tabernacle, but within
the door of the tabernacle, of the congregation. They were to attend
the golden altar, the table, and candlestick, which no Levite might
approach to. You shall serve, v. 7. Not, "You shall rule" (it was never
intended that they should lord it over God's heritage), but "You shall
serve God and the congregation." Note, The priesthood is a service. If
any desire the office of a bishop he desires a good work. Ministers
must remember that they are ministers, that is, servants, of whom it is
required that they be humble, diligent, and faithful. (2.) That the
Levites must assist him and his sons, and minister to them in all the
service of the tabernacle (v. 2-4), though they must by no means come
nigh the vessels of the sanctuary, nor at the altar meddle with the
great services of burning the fat and sprinkling the blood. Aaron's
family was very small, and, as it increased, the rest of the families
of Israel would increase likewise, so that the hands of the priests
neither were now nor were likely to be sufficient for all the service
of the tabernacle; therefore (says God) the Levites shall be joined to
thee, v. 2, and again v. 4, where there seems to be an allusion to the
name of Levi, which signifies joined. Many of the Levites had of late
set themselves against Aaron, but henceforward God promises that they
should be heartily joined to him in interest and affection, and should
no more contest with him. It was a good sign to Aaron that God owned
him when he inclined the hearts of those concerned to own him too. The
Levites are said to be given as a gift to the priests, v. 6. Note, We
are to value it as a great gift of the divine bounty to have those
joined to us that will be helpful and serviceable to us in the service
of God. (3.) That both priests and Levites must carefully watch against
the profanation of sacred things. The Levites must keep the charge of
the tabernacle, that no stranger (that is, none who upon any account
was forbidden to come) might come nigh (v. 4), and that upon pain of
death, v. 7. And the priests must keep the charge of the sanctuary (v.
5), must instruct the people, and admonish them concerning the due
distance they were to keep, and not suffer them to break the bounds set
them, as Korah's company had done, that there be no wrath any more upon
the children of Israel. Note, The preventing of sin is the preventing
of wrath; and the mischief sin has done should be a warning to us for
the future to watch against it both in ourselves and others.
8 And the Lord spake unto Aaron, Behold, I also have given thee the
charge of mine heave offerings of all the hallowed things of the
children of Israel; unto thee have I given them by reason of the
anointing, and to thy sons, by an ordinance for ever. 9 This shall be
thine of the most holy things, reserved from the fire: every oblation
of theirs, every meat offering of theirs, and every sin offering of
theirs, and every trespass offering of theirs, which they shall render
unto me, shall be most holy for thee and for thy sons. 10 In the most
holy place shalt thou eat it; every male shall eat it: it shall be holy
unto thee. 11 And this is thine; the heave offering of their gift,
with all the wave offerings of the children of Israel: I have given
them unto thee, and to thy sons and to thy daughters with thee, by a
statute for ever: every one that is clean in thy house shall eat of it.
12 All the best of the oil, and all the best of the wine, and of the
wheat, the firstfruits of them which they shall offer unto the Lord,
them have I given thee. 13 And whatsoever is first ripe in the land,
which they shall bring unto the Lord, shall be thine; every one that is
clean in thine house shall eat of it. 14 Every thing devoted in
Israel shall be thine. 15 Every thing that openeth the matrix in all
flesh, which they bring unto the Lord, whether it be of men or beasts,
shall be thine: nevertheless the firstborn of man shalt thou surely
redeem, and the firstling of unclean beasts shalt thou redeem. 16 And
those that are to be redeemed from a month old shalt thou redeem,
according to thine estimation, for the money of five shekels, after the
shekel of the sanctuary, which is twenty gerahs. 17 But the firstling
of a cow, or the firstling of a sheep, or the firstling of a goat, thou
shalt not redeem; they are holy: thou shalt sprinkle their blood upon
the altar, and shalt burn their fat for an offering made by fire, for a
sweet savour unto the Lord. 18 And the flesh of them shall be thine,
as the wave breast and as the right shoulder are thine. 19 All the
heave offerings of the holy things, which the children of Israel offer
unto the Lord, have I given thee, and thy sons and thy daughters with
thee, by a statute for ever: it is a covenant of salt for ever before
the Lord unto thee and to thy seed with thee.
The priest's service is called a warfare; and who goes a warfare at his
own charges? As they were well employed, so they were well provided
for, and well paid. None shall serve God for nought. All believers are
spiritual priests, and God has promised to take care of them; they
shall dwell in the land, and verily they shall be fed, and shall not
want any good thing. Godliness has the promise of the life that now is.
And from this plentiful provision here made for the priests the apostle
infers that it is the duty of Christian churches to maintain their
ministers; those that served at the altar lived upon the altar. So
those that preach the gospel should live upon the gospel, and live
comfortably, 1 Cor. ix. 13, 14. Scandalous maintenance makes scandalous
ministers. Now observe, 1. That much of the provision that was made for
them arose out of the sacrifices which they themselves were employed to
offer. They had the skins of almost all the sacrifices, which they
might sell, and they had a considerable share out of the
meat-offerings, sin-offerings, &c. Those that had the charge of the
offerings had the benefit, v. 8. Note, God's work is its own wages, and
his service carries its recompence along with it. Even in keeping God's
commandments there is great reward. The present pleasures of religion
are part of its pay. 2. That they had not only a good table kept for
them, but money likewise in their pockets for the redemption of the
first-born, and those firstlings of cattle which might not be offered
in sacrifice. Thus their maintenance was such as left them altogether
disentangled from the affairs of this life; they had no grounds to
occupy, no land to till, no vineyards to dress, no cattle to tend, no
visible estate to take care of, and yet had a more plentiful income
than any other families whatsoever. Thus God ordered it that they might
be the more entirely addicted to their ministry, and not diverted from
it, nor disturbed in it, by any worldly care or business (the ministry
requires a whole man); and that they might be examples of living by
faith, not only in God's providence, but in his ordinance. They lived
from hand to mouth, that they might learn to take no thought for the
morrow; sufficient for the day would be the provision thereof: and they
had no estates to leave their children, that they might by faith leave
their children, that they might by faith leave them to the care of that
God who had fed them all their lives long. 3. Of the provision that was
made for their tables some is said to be most holy (v. 9, 10), which
was to be eaten by the priests themselves, and in the court of the
tabernacle only; but other perquisites were less holy, of which their
families might eat, at their own houses, provided they were clean, v.
11-13. See Lev. xxi. 10, &c. 4. It is commanded that the best of the
oil, and the best of the wine and wheat, should be offered for the
first-fruits unto the Lord, which the priest were to have, v. 12. Note,
We must always serve and honour God with the best we have, for he is
the best, and best deserves it; he is the first, and therefore must
have the first ripe. Those that think to save charges by putting God
off with the refuse do but deceive themselves, for God is not mocked.
5. All this is given to the priests by reason of the anointing, v. 8.
It was not for the sake of their personal merits above other Israelites
that they had these tributes paid to them, be it known unto them; but
purely for the sake of the office to which they were anointed. Thus all
the comforts that are given to the Lord's people are given them by
reason of the anointing which they have received. It is said to be
given them by an ordinance for ever (v. 8), and it is a covenant of
salt for ever, v. 19. As long as the priesthood should continue this
should continue to be the maintenance of it, that this lamp might not
go out for want of oil to keep it burning. Thus provision is made that
a gospel ministry should continue till Christ comes, by an ordinance
for ever. Lo, I am with you (that is their maintenance and support)
always, even to the end of the world. Thanks be to the Redeemer, it is
the word which he has commanded to a thousand generations.
The Priests and Levites Provided For. (b. c. 1490.)
20 And the Lord spake unto Aaron, Thou shalt have no inheritance in
their land, neither shalt thou have any part among them: I am thy part
and thine inheritance among the children of Israel. 21 And, behold, I
have given the children of Levi all the tenth in Israel for an
inheritance, for their service which they serve, even the service of
the tabernacle of the congregation. 22 Neither must the children of
Israel henceforth come nigh the tabernacle of the congregation, lest
they bear sin, and die. 23 But the Levites shall do the service of
the tabernacle of the congregation, and they shall bear their iniquity:
it shall be a statute for ever throughout your generations, that among
the children of Israel they have no inheritance. 24 But the tithes of
the children of Israel, which they offer as an heave offering unto the
Lord, I have given to the Levites to inherit: therefore I have said
unto them, Among the children of Israel they shall have no inheritance.
25 And the Lord spake unto Moses, saying, 26 Thus speak unto the
Levites, and say unto them, When ye take of the children of Israel the
tithes which I have given you from them for your inheritance, then ye
shall offer up an heave offering of it for the Lord, even a tenth part
of the tithe. 27 And this your heave offering shall be reckoned unto
you, as though it were the corn of the threshingfloor, and as the
fulness of the winepress. 28 Thus ye also shall offer an heave
offering unto the Lord of all your tithes, which ye receive of the
children of Israel; and ye shall give thereof the Lord's heave offering
to Aaron the priest. 29 Out of all your gifts ye shall offer every
heave offering of the Lord, of all the best thereof, even the hallowed
part thereof out of it. 30 Therefore thou shalt say unto them, When
ye have heaved the best thereof from it, then it shall be counted unto
the Levites as the increase of the threshingfloor, and as the increase
of the winepress. 31 And ye shall eat it in every place, ye and your
households: for it is your reward for your service in the tabernacle of
the congregation. 32 And ye shall bear no sin by reason of it, when
ye have heaved from it the best of it: neither shall ye pollute the
holy things of the children of Israel, lest ye die.
Here is a further account of the provision that was made both for the
Levites and for the priests, out of the country.
I. They must have no inheritance in the land; only cities to dwell in
were afterwards allowed them, but no ground to occupy: Thou shalt not
have any part among them, v. 20. It is repeated again v. 23, and again
v. 24, Among the children of Israel they shall have no inheritance,
either by purchase or descent. God would have them comfortably provided
for, but would not have their families over-rich, lest they should
think themselves above that work which their wages supposed and obliged
them constantly to attend upon. As Israel was a peculiar people, and
not to be numbered among the nations, so Levi was a peculiar tribe, and
not to be settled as the rest of the tribes, but in all respects
distinguished from them. A good reason is given why they must have no
inheritance in the land, for, says God, I am thy part, and thy
inheritance. Note, Those that have God for their inheritance and their
portion for ever ought to look with a holy contempt and indifference
upon the inheritances of this world, and not covet their portion in it.
"The Lord is my portion, therefore will I hope in him, and not depend
upon any thing I have on this earth," Lam. iii. 24. The Levites shall
have no inheritance, and yet they shall live very comfortably and
plentifully--to teach us that Providence has various ways of supporting
those that live in a dependence upon it; the fowls reap not, and yet
are fed, the lilies spin not, and yet are clothed, the Levites have no
inheritance in Israel, and yet live better than any other tribe. The
repetition of that caution, that no Israelite should approach the
tabernacle, comes in suitable, though somewhat abruptly, v. 22. It
seems set in opposition to that order concerning the priests and
Levites that they should have no inheritance in Israel, to show how God
dispenses his favours variously. The Levites have the honour of
attending the tabernacle, which is denied the Israelites; but then the
Israelites have the honour of inheritances in Canaan, which is denied
the Levites; thus each is kept from either envying or despising the
other, and both have reason to rejoice in their lot. The Israelites
must not come nigh the tabernacle, but then the Levites must have no
inheritance in the land; if ministers expect that people should keep in
their sphere, and not intermeddle with sacred offices, let them keep in
theirs, and not entangle themselves in secular affairs.
II. But they must both have tithes of the land. Besides the
first-fruits which were appropriated to the priests, which, the Jews
say, were to be a fiftieth part, or at least a sixtieth, the tithe also
was appropriated. 1. The Levites had the tithes of the people's
increase (v. 21): I have given (whose the whole is) all the tenths in
Israel, of all the productions of the land, to the children of Levi, to
be divided among them in just proportions, for their service which they
serve. The Levites were the smallest tribe of the twelve, and yet,
besides all other advantages, they had a tenth part of the yearly
profits, without the trouble and expense of ploughing and sowing; such
care did God take of those that were devoted to his service; not only
that they might be well maintained, but that they might be honoured
with a national acknowledgment of the good services they did to the
public, and owned as God's agents and receivers; for that which was a
heave-offering, or an offering lifted heavenward unto the Lord, was by
him consigned to the Levites. 2. The priests had the tenths of the
Levites' tithes settled upon them. The order for this Moses is directed
to give to the Levites, whom God would have to pay it with
cheerfulness, rather than the priests to demand it with authority:
Speak to the Levites that it be offered by them, rather than levied
upon them. Now observe, (1.) The Levites were to give God his dues out
of their tithes, as well as the Israelites out of their increase. They
were God's tenants, and rent was expected from them, nor were they
exempted by their office. Thus now, ministers must be charitable out of
what they receive; and the more freely they have received the more
freely they must give, and be examples of liberality. You shall offer a
heave-offering to the Lord, v. 26. Those that are employed to assist
the devotions of others must be sure to pay their own, as a
heave-offering to the Lord. Prayers and praises lifted up to God, or
rather the heart lifted up in them, are now our heave-offerings. This
(says God) shall be reckoned to you as though it were the corn of the
threshing-floor; that is, though it was not the fruit of their ground,
nor of their own labour, as the tithes of other Israelites were, yet
being of such as they had it should be accepted, to the sanctifying of
all the rest. (2.) This was to be given to Aaron the priest (v. 28),
and to his successors the high priests, to be divided and disposed of
in such proportions as they should think fit among the inferior
priests. Most of the profits of the priests' office, which were
appointed in the former part of the chapter, arising from the
sacrifices, those priests had the benefit of who constantly attended at
the altar; but, forasmuch as there were many priests employed in the
country to teach and rule, those tithes taken by the Levites, it is
probable, were directed by the high priest for their maintenance. It is
the probable conjecture of the learned bishop Patrick that the tenth of
this last tenth was reserved for the high priest himself, to support
his state and dignity; for otherwise we read not of any peculiar
provision made for him. (3.) When the Levites had thus paid the tenth
of their income, as a heave-offering to the Lord, they had themselves
the comfortable enjoyment of the other nine parts (v. 30): "When you
have thus heaved the best from it (for still God's part must be the
best) then you shall eat the rest, not as a holy thing, but with the
same freedom that the other Israelites eat their part with, in every
place, you and your households," v. 31. See here what is the way to
have the comfort of all our worldly possessions so as to bear no sin by
reason of them, as it follows, v. 32. [1.] We must be sure that what we
have be got honestly and in the service of God. It is your reward for
your service; that meat is the best eating that is first earned; but,
if any will not work, neither shall he eat, 2 Thess. iii. 10. And that
seems to be spoken of as having a particular comfort and satisfaction
in it which is the reward of faithful service done in the tabernacle of
the congregation. [2.] We must be sure that God has his dues out of it.
Then we have the comfort of our substance when we have honoured the
Lord with it. The you shall bear no sin by reason of it, when you have
heaved the best from it. This intimates that we must never feed
ourselves without fear, lest our table become a snare, and we bear sin
by reason of it; and that therefore we are concerned to give alms of
such things as we have, that all may be clean and comfortable to us.
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N U M B E R S
CHAP. XIX.
This chapter is only concerning the preparing and using of the ashes
which were to impregnate the water of purification. The people had
complained of the strictness of the law, which forbade their near
approach to the tabernacle, ch. xvii. 13. In answer to this complaint,
they are here directed to purify themselves, so as that they might come
as far as they had occasion without fear. Here is, I. The method of
preparing these ashes, by the burning of a red heifer, with a great
deal of ceremony, ver. 1-10. II. The way of using them. 1. They were
designed to purify persons from the pollution contracted by a dead
body, ver. 11-16. 2. They were to be put into running water (a small
quantity of them), with which the person to be cleansed must be
purified, ver. 17-22. And that this ceremonial purification was a type
and figure of the cleansing of the consciences of believers from the
pollutions of sin appears by the apostle's discourse, Heb. ix. 13, 14,
where he compares the efficacy of the blood of Christ with the
sanctifying virtue that was in "the ashes of a heifer sprinkling the
unclean."
The Ashes of Purification. (b. c. 1471.)
1 And the Lord spake unto Moses and unto Aaron, saying, 2 This is the
ordinance of the law which the Lord hath commanded, saying, Speak unto
the children of Israel, that they bring thee a red heifer without spot,
wherein is no blemish, and upon which never came yoke: 3 And ye shall
give her unto Eleazar the priest, that he may bring her forth without
the camp, and one shall slay her before his face: 4 And Eleazar the
priest shall take of her blood with his finger, and sprinkle of her
blood directly before the tabernacle of the congregation seven times:
5 And one shall burn the heifer in his sight; her skin, and her flesh,
and her blood, with her dung, shall he burn: 6 And the priest shall
take cedar wood, and hyssop, and scarlet, and cast it into the midst of
the burning of the heifer. 7 Then the priest shall wash his clothes,
and he shall bathe his flesh in water, and afterward he shall come into
the camp, and the priest shall be unclean until the even. 8 And he
that burneth her shall wash his clothes in water, and bathe his flesh
in water, and shall be unclean until the even. 9 And a man that is
clean shall gather up the ashes of the heifer, and lay them up without
the camp in a clean place, and it shall be kept for the congregation of
the children of Israel for a water of separation: it is a purification
for sin. 10 And he that gathereth the ashes of the heifer shall wash
his clothes, and be unclean until the even: and it shall be unto the
children of Israel, and unto the stranger that sojourneth among them,
for a statute for ever.
We have here the divine appointment concerning the solemn burning of a
red heifer to ashes, and the preserving of the ashes, that of them
might be made, not a beautifying, but a purifying, water, for that was
the utmost the law reached to; it offered not to adorn as the gospel
does, but to cleanse only. This burning of the heifer, though it was
not properly a sacrifice of expiation, being not performed at the
altar, yet was typical of the death and sufferings of Christ, by which
he intended, not only to satisfy God's justice, but to purify and
pacify our consciences, that we may have peace with God and also peace
in our own bosoms, to prepare for which Christ died, not only like the
bulls and goats at the altar, but like the heifer without the camp.
I. There was a great deal of care employed in the choice of the heifer
that was to be burnt, much more than in the choice of any other
offering, v. 2. It must not only be without blemish, typifying the
spotless purity and sinless perfection of the Lord Jesus, but it must a
red heifer, because of the rarity of the colour, that it might be the
more remarkable: the Jews say, "If but two hairs were black or white,
it was unlawful." Christ, as man, was the Son of Adam, red earth, and
we find him red in his apparel, red with his own blood, and red with
the blood of his enemies. And it must be one on which never came yoke,
which was not insisted on in other sacrifices, but thus was typified
the voluntary offer of the Lord Jesus, when he said, Lo, I come, He was
bound and held with no other cords than those of his own love. This
heifer was to be provided at the expense of the congregation, because
they were all to have a joint interest in it; and so all believers have
in Christ.
II. There was to be a great deal of ceremony in the burning of it. The
care of doing it was committed to Eleazar, not to Aaron himself,
because it was not fit that he should do any thing to render himself
ceremonially unclean, no, not so much as till the evening (v. 8); yet
it being an affair of great concern especially in the significancy of
it, it was to be performed by him that was next to Aaron in dignity.
The chief priests of that time had the principal hand in the death of
Christ. Now,
1. The heifer was to be slain without the camp, as an impure thing,
which bespeaks the insufficiency of the methods prescribed by the
ceremonial law to take away sin. So far were they from cleansing
effectually that they were themselves unclean; as if the pollution that
was laid upon them continued to cleave to them. Yet, to answer this
type, our Lord Jesus, being made sin and a curse for us, suffered
without the gate, Heb. xiii. 12.
2. Eleazar was to sprinkle the blood directly before the door of the
tabernacle, and looking steadfastly towards it, v. 4. This made it in
some sort an expiation; for the sprinkling of the blood before the Lord
was the chief solemnity in all the sacrifices of atonement; therefore,
though this was not done at the altar, yet, being done towards the
sanctuary, it was intimated that the virtue and validity of it depended
upon the sanctuary, and were derived from it. This signified the
satisfaction that was made to God by the death of Christ, our great
high priest, who by the eternal Spirit (and the Spirit is called the
finger of God, as Ainsworth observes, Luke xi. 20) offered himself
without spot unto God; directly before the sanctuary, when he said,
Father, into thy hands I commit my spirit. It also signifies how
necessary it was to the purifying of our hearts that satisfaction
should be made to divine justice. This sprinkling of the blood put
virtue into the ashes.
3. The heifer was to be wholly burnt, v. 5. This typified the extreme
sufferings of our Lord Jesus, both in soul and body, as a sacrifice
made by fire. The priest was to cast into the fire, while it was
burning, cedarwood, hyssop, and scarlet, which were used in the
cleansing of lepers (Lev. xiv. 6, 7), that the ashes of these might be
mingled with the ashes of the heifer, because they were designed for
purification.
4. The ashes of the heifer (separated as well as they could from the
ashes of the wood wherewith it was burnt) were to be carefully gathered
up by the hand of a clean person, and (as the Jews say) pounded and
sifted, and so laid up for the use of the congregation, as there was
occasion (v. 9), not only for that generation, but for posterity; for
the ashes of this one heifer were sufficient to season as many vessels
of water as the people of Israel would need for many ages. The Jews say
that this one served till the captivity, nearly 1000 years, and that
there was never another heifer burnt till Ezra's time, after their
return, to which tradition of theirs, grounded (I suppose) only upon
the silence of their old records, I see no reason we have to give
credit, since in the later times of their church, of which they had
more full records, they find eight burnt between Ezra's time and the
destruction of the second temple, which was about 500 years, These
ashes are said to be laid up here as a purification for sin, because,
though they were intended to purify only from ceremonial uncleanness,
yet they were a type of that purification for sin which our Lord Jesus
made by his death. Ashes mixed with water are used in scouring, but
these had their virtue purely from the divine institution, and their
accomplishment and perfection in Christ, who is the end of this law for
righteousness. Now observe, (1.) That the water of purification was
made so by the ashes of a heifer, whose blood was sprinkled before the
sanctuary; so that which cleanses our consciences is the abiding virtue
of the death of Christ; it is his blood that cleanses from all sin, 1
John i. 7. (2.) That the ashes were sufficient for all the people.
There needed not to be a fresh heifer slain for every person or family
that had occasion to be purified, but this one was enough for all, even
for the strangers that sojourned among them (v. 10); so there is virtue
enough in the blood of Christ for all that repent and believe the
gospel, for every Israelite, and not for their sins only, but for the
sins of the whole world, 1 John ii. 2. (3.) That these ashes were
capable of being preserved without waste to many ages. No bodily
substance is so incorruptible as ashes are, which (says bishop Patrick)
made these a very fit emblem of the everlasting efficacy of the
sacrifice of Christ. He is able to save, and, in order to that, able to
cleanse, to the uttermost, both of person and times. (4.) These ashes
were laid up as a stock or treasure, for the constant purification of
Israel from their pollutions; so the blood of Christ is laid up for us
in the word and sacraments, as an inexhaustible fountain of merit, to
which by faith we may have recourse daily for the purging of our
consciences; see Zech. xiii. 1.
5. All those that were employed in this service were made ceremonially
unclean by it; even Eleazar himself, though he did but sprinkle the
blood, v. 7. He that burned the heifer was unclean (v. 8), and he that
gathered up the ashes (v. 10); so all that had a hand in putting Christ
to death contracted guilt by it: his betrayer, his prosecutors, his
judge, his executioner, all did what they did with wicked hands, though
it was by the determinate counsel and foreknowledge of God (Acts ii.
23); yet some of them were, and all might have been cleansed by the
virtue of that same blood which they had brought themselves under the
guilt of. Some make this to signify the imperfection of the legal
services, and their insufficiency to take away sin, inasmuch as those
who prepared for the purifying of others were themselves polluted by
the preparation. The Jews say, This is a mystery which Solomon himself
did not understand, that the same thing should pollute those that were
clean and purify those that were unclean. But (says bishop Patrick) it
is not strange to those who consider that all the sacrifices which were
offered for sin were therefore looked upon as impure, because the sins
of men were laid upon them, as all our sins were upon Christ, who
therefore is said to be made sin for us, 2 Cor. v. 21.
11 He that toucheth the dead body of any man shall be unclean seven
days. 12 He shall purify himself with it on the third day, and on the
seventh day he shall be clean: but if he purify not himself the third
day, then the seventh day he shall not be clean. 13 Whosoever
toucheth the dead body of any man that is dead, and purifieth not
himself, defileth the tabernacle of the Lord; and that soul shall be
cut off from Israel: because the water of separation was not sprinkled
upon him, he shall be unclean; his uncleanness is yet upon him. 14
This is the law, when a man dieth in a tent: all that come into the
tent, and all that is in the tent, shall be unclean seven days. 15
And every open vessel, which hath no covering bound upon it, is
unclean. 16 And whosoever toucheth one that is slain with a sword in
the open fields, or a dead body, or a bone of a man, or a grave, shall
be unclean seven days. 17 And for an unclean person they shall take
of the ashes of the burnt heifer of purification for sin, and running
water shall be put thereto in a vessel: 18 And a clean person shall
take hyssop, and dip it in the water, and sprinkle it upon the tent,
and upon all the vessels, and upon the persons that were there, and
upon him that touched a bone, or one slain, or one dead, or a grave:
19 And the clean person shall sprinkle upon the unclean on the third
day, and on the seventh day: and on the seventh day he shall purify
himself, and wash his clothes, and bathe himself in water, and shall be
clean at even. 20 But the man that shall be unclean, and shall not
purify himself, that soul shall be cut off from among the congregation,
because he hath defiled the sanctuary of the Lord: the water of
separation hath not been sprinkled upon him; he is unclean. 21 And it
shall be a perpetual statute unto them, that he that sprinkleth the
water of separation shall wash his clothes; and he that toucheth the
water of separation shall be unclean until even. 22 And whatsoever
the unclean person toucheth shall be unclean; and the soul that
toucheth it shall be unclean until even.
Directions are here given concerning the use and application of the
ashes which were prepared for purification. they were laid up to be
laid out; and therefore, though now one place would serve to keep them
in, while all Israel lay so closely encamped, yet it is probable that
afterwards, when they came to Canaan, some of these ashes were kept in
every town, for there would be daily use for them. Observe,
I. In what cases there needed a purification with these ashes. No other
is mentioned here than the ceremonial uncleanness that was contracted
by the touch of a dead body, or of the bone or grave of a dead man, or
being in the tent or house where a dead body lay, v. 11, 14-16. This I
look upon to have been one of the greatest burdens of the ceremonial
law, and one of the most unaccountable. He that touched the carcase of
an unclean beast, or any living man under the greatest ceremonial
uncleanness, was made unclean by it only till the evening, and needed
only common water to purify himself with; but he that came near the
dead body of man, woman, or child, much bear the reproach of his
uncleanness seven days, must twice be purified with the water of
separation, which he could not obtain without trouble and charge, and
till he was purified must not come near the sanctuary upon pain of
death.
1. This was strange, considering, (1.) that whenever any died (and we
are in deaths oft) several persons must unavoidable contract this
pollution, the body must be stripped, washed, wound up, carried out,
and buried, and this could not be done without many hands, and yet all
defiled, which signifies that in our corrupt and fallen state there is
none that lives and sins not; we cannot avoid being polluted by the
defiling world we pass through, and we offend daily, yet the
impossibility of our being sinless does not make sin the less
polluting. (2.) that taking care of the dead, to see them decently
buried, is not only necessary, but a very good office, and an act of
kindness, both to the honour of the dead and the comfort of the living,
and yet uncleanness was contracted by it, which intimates that the
pollutions of sin mix with and cleave to our best services. There is
not a just man upon earth that doeth good and sinneth not; we are apt
some way or other to do amiss even in our doing good. (3.) That this
pollution was contracted by what was done privately in their own
houses, which intimates (as bishop Patrick observes) that God sees what
is done in secret, and nothing can be concealed from the divine
Majesty. (4.) This pollution might be contracted, and yet a man might
never know it, as by the touch of a grave which appeared not, of which
our Saviour says, Those that walk over it are not aware of it (Luke xi.
44), which intimates the defilement of the conscience by sins of
ignorance, and the cause we have to cry out, "Who can understand his
errors?" and to pray, "Cleanse us from secret faults, faults which we
ourselves do not see ourselves guilty of."
2. But why did the law make a dead corpse such a defiling thing? (1.)
Because death is the wages of sin, entered into the world by it, and
reigns by the power of it. Death to mankind is another thing from what
it is to other creatures: it is a curse, it is the execution of the
law, and therefore the defilement of death signifies the defilement of
sin. (2.) Because the law could not conquer death, nor abolish it and
alter the property of it, as the gospel does by bringing life and
immortality to light, and so introducing a better hope. Since our
Redeemer was dead and buried, death is no more destroying to the Israel
of God, and therefore dead bodies are no more defiling; but while the
church was under the law, to show that it made not the comers thereunto
perfect, the pollution contracted by dead bodies could not but form in
their minds melancholy and uncomfortable notions concerning death,
while believers now through Christ can triumph over it. O grave! where
is thy victory? Where is thy pollution?
II. How the ashes were to be used and applied in these cases. 1. A
small quantity of the ashes must be put into a cup of spring water, and
mixed with the water, which thereby was made, as it is here called, a
water of separation, because it was to be sprinkled on those who were
separated or removed from the sanctuary by their uncleanness. As the
ashes of the heifer signified the merit of Christ, so the running water
signified the power and grace of the blessed Spirit, who is compared to
rivers of living water; and it is by his operation that the
righteousness of Christ is applied to us for our cleansing. Hence we
are said to be washed, that is, sanctified and justified, not only in
the name of the Lord Jesus, but by the Spirit of our God, 1 Cor. vi.
11; 1 Pet. i. 2. Those that promise themselves benefit by the
righteousness of Christ, while they submit not to the grace and
influence of the Spirit, do but deceive themselves, for we cannot put
asunder what God has joined, nor be purified by the ashes otherwise
than in the running water. 2. This water must be applied by a bunch of
hyssop dipped in it, with which the person or thing to be cleansed must
be sprinkled (v. 18), in allusion to which David prays, Purge me with
hyssop. Faith is the bunch of hyssop wherewith the conscience is
sprinkled and the heart purified. Many might be sprinkled at once, and
the water with which the ashes were mingled might serve for many
sprinklings, till it was all spent; and a very little lighting upon a
man served to purify him, if done with that intention. In allusion to
this application of the water of separation by sprinkling, the blood of
Christ is said to be the blood of sprinkling (Heb. xii. 24), and with
it were are said to be sprinkled from an evil conscience (Heb. x. 22),
that is, we are freed from the uneasiness that arises from a sense of
our guilt. And it is foretold that Christ, by his baptism, shall
sprinkle many nations, Isa. lii. 15. 3. The unclean person must be
sprinkled with this water on the third day after his pollution, and on
the seventh day, v. 12-19. The days were reckoned (we may suppose) from
the last time of his touching or coming near the dead body; for he
would not begin the days of his cleansing while he was still under a
necessity of repeating the pollution; but when the dead body was
buried, so that there was no further occasion of meddling with it, then
he began to reckon his days. Then, and then only, we may with comfort
apply Christ's merit to our souls, when we have forsaken sin, and cease
all fellowship with the unfruitful works of death and darkness. The
repetition of the sprinkling teaches us often to renew the actings of
repentance and faith, wash as Naaman, seven times; we need to do that
often which is so necessary to be well done. 4. Though the pollution
contracted was only ceremonial, yet the neglect of the purification
prescribed would turn into moral guilt: He that shall be unclean and
shall not purify himself, that soul shall be cut off, v. 20. Note, It
is a dangerous thing to contemn divine institutions, though they may
seem minute. A slight wound, if neglected, may prove fatal; a sin we
call little, if not repented of, will be our ruin, when great sinners
that repent shall find mercy. Our uncleanness separates us from God,
but it is our being unclean and not purifying ourselves that will
separate us for ever from him: it is not the wound that is fatal, so
much as the contempt of the remedy. 5. Even he that sprinkled the water
of separation, or touched it, or touched the unclean person, must be
unclean till the evening, that is, must not come near the sanctuary on
that day, v. 21, 22. Thus God would show them the imperfection of those
services, and their insufficiency to purify the conscience, that they
might look for the Messiah, who in the fulness of time should by the
eternal Spirit offer himself without spot unto God, and so purge our
consciences from dead works (that is, from sin, which defiles like a
dead body, and is therefore called a body of death), that we may have
liberty of access to the sanctuary, to serve the living God with living
sacrifices.
__________________________________________________________________
N U M B E R S
CHAP. XX.
At this chapter begins the history of the fortieth year (which was the
last year) of the Israelites' wandering in the wilderness. And since
the beginning of their second year, when they were sentenced to perform
their quarantine in the desert, there to wear away the tedious
revolution of forty years, there is little recorded concerning them
till this last year, which brought them to the borders of Canaan, and
the history of this year is almost as large as the history of the first
year. This chapter gives an account of, I. The death of Miriam, ver. 1.
II. The fetching of water out of the rock, in which observe, 1. The
distress Israel was in, for want of water, ver. 2. 2. Their discontent
and murmuring in that distress, ver. 3-5. 3. God's pity and power
engaged for their supply with water out of the rock, ver. 6-9. 4. The
infirmity of Moses and Aaron upon this occasion, ver. 10, 11. 5. God's
displeasure against them, ver. 12, 13. III. The negotiation with the
Edomites. Israel's request (ver. 14-17), and the repulse the Edomites
gave them, ver. 18-21. IV. The death of Aaron the high priest upon
Mount Hor, the instalment of Eleazar in his room, and the people's
mourning for him, ver. 22, &c.
The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved. (b. c.
1453.)
1 Then came the children of Israel, even the whole congregation, into
the desert of Zin in the first month: and the people abode in Kadesh;
and Miriam died there, and was buried there. 2 And there was no water
for the congregation: and they gathered themselves together against
Moses and against Aaron. 3 And the people chode with Moses, and
spake, saying, Would God that we had died when our brethren died before
the Lord! 4 And why have ye brought up the congregation of the Lord
into this wilderness, that we and our cattle should die there? 5 And
wherefore have ye made us to come up out of Egypt, to bring us in unto
this evil place? it is no place of seed, or of figs, or of vines, or of
pomegranates; neither is there any water to drink. 6 And Moses and
Aaron went from the presence of the assembly unto the door of the
tabernacle of the congregation, and they fell upon their faces: and the
glory of the Lord appeared unto them. 7 And the Lord spake unto
Moses, saying, 8 Take the rod, and gather thou the assembly together,
thou, and Aaron thy brother, and speak ye unto the rock before their
eyes; and it shall give forth his water, and thou shalt bring forth to
them water out of the rock: so thou shalt give the congregation and
their beasts drink. 9 And Moses took the rod from before the Lord, as
he commanded him. 10 And Moses and Aaron gathered the congregation
together before the rock, and he said unto them, Hear now, ye rebels;
must we fetch you water out of this rock? 11 And Moses lifted up his
hand, and with his rod he smote the rock twice: and the water came out
abundantly, and the congregation drank, and their beasts also. 12 And
the Lord spake unto Moses and Aaron, Because ye believed me not, to
sanctify me in the eyes of the children of Israel, therefore ye shall
not bring this congregation into the land which I have given them. 13
This is the water of Meribah; because the children of Israel strove
with the Lord, and he was sanctified in them.
After thirty-eight years' tedious marches, or rather tedious rests, in
the wilderness, backward towards the Red Sea, the armies of Israel now
at length set their faces towards Canaan again, and had come not far
off from the place where they were when, by the righteous sentence of
divine Justice, they were made to begin their wanderings. Hitherto they
had been led about as in a maze or labyrinth, while execution was doing
upon the rebels that were sentenced; but they were now brought into the
right way again: they abode in Kadesh (v. 1), not Kadesh-barnea, which
was near the borders of Canaan, but another Kadesh on the confines of
Edom, further off from the land of promise, yet in the way to it from
the Red Sea, to which they had been hurried back. Now,
I. Here dies Miriam, the sister of Moses and Aaron, and as it should
seem older than either of them. She must have been so if she was that
sister that was set to watch Moses when he was put into the ark of
bulrushes, Exod. ii. 4. Miriam died there, v. 1. She was a prophetess,
and had been an instrument of much good to Israel, Mic. vi. 4. When
Moses and Aaron with their rod went before them, to work wonders for
them, Miriam with her timbrel went before them in praising God for
these wondrous works (Exod. xv. 20), and therein did them real service;
yet she had once been a murmurer (ch. xii. 1), and must not enter
Canaan.
II. Here there is another Meribah. one place we met with before of that
name, in the beginning of their march through the wilderness, which was
so called because of the chiding of the children of Israel, Exod. xvii.
7. And now we have another place, at the latter end of their march,
which bears the same name for the same reason: This is the water of
Meribah, v. 13. What was there done was here re-acted.
1. There was no water for the congregation, v. 2. The water out of the
rock of Rephidim had followed them while there was need of it; but it
is probable that for some time they had been in a country where they
were supplied in an ordinary way, and when common providence supplied
them it was fit that the miracle should cease. But in this place it
fell out that there was no water, or not sufficient for the
congregation. Note, We live in a wanting world, and, wherever we are,
must expect to meet with some inconvenience or other. It is a great
mercy to have plenty of water, a mercy which if we found the want of we
should own the worth of.
2. Hereupon they murmured, mutinied (v. 2), gathered themselves
together, and took up arms against Moses and Aaron. They chid with them
(v. 3), spoke the same absurd and brutish language that their fathers
had done before them. (1.) They wished they had died as malefactors by
the hands of divine justice, rather than thus seem for a while
neglected by the divine mercy: Would God that we had died when our
brethren died before the Lord! Instead of giving God thanks, as they
ought to have done, for sparing them, they not only despise the mercy
of their reprieve, but quarrel with it, as if God had done them a great
deal of wrong in giving them their lives for a prey, and snatching them
as brands out of the burning. But they need not wish that they had died
with their brethren, they are here taking the ready way to die like
their brethren in a little while. Woe unto those that desire the day of
the Lord, Amos v. 18. (2.) They were angry that they were brought out
of Egypt, and led through this wilderness, v. 4, 5. They quarrelled
with Moses for that which they knew was the Lord's doing; they
represented that as an injury which was the greatest favour that ever
was done to any people. They prefer slavery before liberty, the house
of bondage before the land of promise; and though, the present want was
of water only, yet, now that they are disposed to find fault, it shall
be looked upon as an insufferable hardship put upon them that they have
not vines and figs. It was an aggravation of their crime, [1.] that
they had smarted so long for the discontents and distrusts of their
fathers. They had borne their whoredoms now almost forty years in the
wilderness (ch. xiv. 33); and yet they ventured in the same steps, and,
as is charged upon Belshazzar, humbled not their hearts, though they
knew all this, Dan. v. 22. [2.] That they had had such long and
constant experience of God's goodness to them, and of the tenderness
and faithfulness of Moses and Aaron. [3.] That Miriam was now lately
dead; and, having lost one of their leaders, they ought to have been
more respectful to those that were left; but, as if they were resolved
to provoke God to leave them as sheep without any shepherd, they grow
outrageous against them: instead of condoling with Moses and Aaron for
the death of their sister, they add affliction to their grief.
3. Moses and Aaron made them no reply, but retired to the door of the
tabernacle to know God's mind in this case, v. 6. There they fell on
their faces, as formerly on the like occasion, to deprecate the wrath
of God and to entreat direction from him. Here is no mention of any
thing they said; they knew that God heard the murmurings of the people,
and before him they humbly prostrate themselves, making intercessions
with groanings that cannot be uttered. There they lay waiting for
orders Speak, Lord, for thy servants hear.
4. God appeared, to determine the matter; not on his tribunal of
justice, to sentence the rebels according to their deserts; no, he will
not return to destroy Ephraim (Hosea xi. 9), will not always chide; see
Gen. viii. 21. But he appeared, (1.) On his throne of glory, to silence
their unjust murmuring (v. 6): The glory of the Lord appeared, to still
the tumult of the people, by striking an awe upon them. Note, A
believing sight of the glory of the Lord would be an effectual check to
our lusts and passions, and would keep our mouths as with a bridle.
(2.) On his throne of grace, to satisfy their just desires. It was
requisite that they should have water, and therefore, thought the
manner of their petitioning for it was irregular and disorderly, yet
God did not take that advantage against them to deny it to them, but
gave immediate orders for their supply, v. 8. Moses must a second time
in God's name command water out of a rock for them, to show that God is
as able as ever to supply his people with good things, even in their
greatest straits an in the utmost failure of second causes. Almighty
power can bring water out of a rock, has done it, and can again, for
his arm is not shortened. Lest it should be thought that there was some
thing peculiar in the former rock itself, some secret spring which
nature hid before in it, God here bids him broach another, and does
not, as then, direct him which he must apply to, but lets him make use
of which he pleased, or the first he came to; all alike to Omnipotence.
[1.] God bids him take the rod, that famous rod with which he summoned
the plagues of Egypt, and divided the sea, that, having that in his
hand, both he and the people might be reminded of the great things God
had formerly done for them, and might be encouraged to trust in him
now. This rod, it seems, was kept in the tabernacle (v. 9), for it was
the rod of God, the rod of his strength, as the gospel is called (Ps.
cx. 2), perhaps in allusion to it. [2.] God bids him gather the
assembly, not the elders only, but the people, to be witnesses of what
was done, that by their own eyes they might be convinced and made
ashamed of their unbelief. There is no fallacy in God's works of
wonder, and therefore they shun not the light, nor the inspection and
enquiry of many witnesses. [3.] He bids him speak to the rock, which
would do as it was bidden, to shame the people who had been so often
spoken to, and would not hear nor obey. Their hearts were harder than
this rock, not so tender, not so yielding, not so obedient. [4.] He
promises that the rock should give forth water (v. 8), and it did so
(v. 11): The water came out abundantly. This is an instance, not only
of the power of God, that he could thus fetch honey out of the rock,
and oil out of the flinty rock, but of his mercy and grace, that he
would do it for such a provoking people. This was a new generation
(most of the old stock were by this time worn off), yet they were as
bad as those that went before them; murmuring ran in the blood, yet the
entail of the divine favour was not cut off, but in this instance of it
the divine patience shines as brightly as the divine power. He is God
and not man, in sparing and pardoning; nay, he not only here gave them
the drink which they drank of in common with their beasts (v. 8, 11),
but in it he made them to drink spiritual drink, which typified
spiritual blessings, for that rock was Christ.
5. Moses and Aaron acted improperly in the management of this matter,
so much so that God in displeasure told them immediately that they
should not have the honour of bringing Israel into Canaan, v. 10-12.
(1.) This is a strange passage of story, yet very instructive. [1.] It
is certain that God was greatly offended, and justly, for he is never
angry without cause. Though they were his servants, and had obtained
mercy to be faithful, though they were his favourites, and such as he
had highly honoured, yet for something they thought, or said, or did,
upon this occasion, he put them under the disgrace and mortification of
dying, as other unbelieving Israelites did, short of Canaan. And no
doubt the crime deserved the punishment. [2.] Yet it is uncertain what
it was in this management that was so provoking to God. The fault was
complicated. First, They did not punctually observe their orders, but
in some things varied from their commission; God bade them speak to the
rock, and they spoke to the people, and smote the rock, which at this
time they were not ordered to do, but they thought speaking would not
do. When, in distrust of the power of the word, we have recourse to the
secular power in matters of pure conscience, we do, as Moses here,
smite the rock to which we should only speak, Secondly, They assumed
too much of the glory of this work of wonder to themselves: Must we
fetch water? as if it were done by some power or worthiness of theirs.
Therefore it is charged upon them (v. 12) that they did not sanctify
God, that is, they did not give him that glory of this miracle which
was due unto his name. Thirdly, Unbelief was the great transgression
(v. 12): You believed me not; nay, it is called rebelling against God's
commandment, ch. xxvii. 14. The command was to bring water out of the
rock, but they rebelled against this command, by distrusting it, and
doubting whether it would take effect or no. They speak doubtfully:
Must we fetch water? And probably they did in some other ways discover
an uncertainty in their own minds whether water would come or no for
such a rebellious generation as this was. And perhaps they the rather
questioned it, though God had promised it, because the glory of the
Lord did not appear before them upon this rock, as it had done upon the
rock in Rephidim, Exod. xvii. 6. They would not take God's word without
a sign. Dr. Lightfoot's notion of their unbelief is that they doubted
whether now at last, when the forty years had expired, they should
enter Canaan, and whether they must not for the murmurings of the
people be condemned to another period of toil, because a new rock was
now opened for their supply, which they took for an indication of their
longer stay. And, if so, justly were they kept out of Canaan
themselves, while the people entered at the time appointed. Fourthly,
They said and did all in heat and passion; this is the account given of
the sin (Ps. cvi. 33): They provoked his spirit, so that he spoke
unadvisedly with his lips. It was in his passion that he called them
rebels. It is true they were so; God had called them so; and Moses
afterwards, in the way of a just reproof (Deut. ix. 24), calls them so
without offence; but now it came from a provoked spirit, and was spoken
unadvisedly: it was too much like Raca, and Thou fool. His smiting the
rock twice (it should seem, not waiting at all for the eruption of the
water upon the first stroke) shows that he was in a heat. The same
thing said and done with meekness may be justifiable which when said
and done in anger may be highly culpable; see Jam. i. 20. Fifthly, That
which aggravated all the rest, and made it the more provoking, was that
it was public, before the eyes of the children of Israel, to whom they
should have been examples of faith, and hope, and meekness. We find
Moses guilty of sinful distrust, ch. xi. 22, 23. That was private
between God and him, and therefore was only checked. But his was
public; it dishonoured God before Israel, as if he grudged them his
favours, and discouraged the people's hope in God, and therefore this
was severely punished, and the more because of the dignity and eminency
of those that offended.
(2.) From the whole we may learn, [1.] That the best of men have their
failings, even in those graces that they are most eminent for. The man
Moses was very meek, and yet here he sinned in passion; wherefore let
him that thinks he stands take heed lest he fall. [2.] That God judges
not as man judges concerning sins; we might think that there was not
much amiss in what Moses said and did, yet God saw cause to animadvert
severely upon it. He knows the frame of men's spirits, what temper they
are of, and what temper they are in upon particular occasions, and from
what thoughts and intents words and actions do proceed; and we are sure
that therefore his judgment is according to truth, when it agrees not
with ours. [3.] that God not only takes notice of, and is displeased
with, the sins of his people, but that the nearer any are to him the
more offensive are their sins, Amos iii. 2. It should seem, the
Psalmist refers to this sin of Moses and Aaron (Ps. xcix. 8): Thou wast
a God that forgavest them, though thou tookest vengeance on their
inventions. As many are spared in this life and punished in the other,
so many are punished in this life and saved in the other. [4.] That,
when our heart is hot within us, we are concerned to take heed that we
offend not with our tongue. Yet, [5.] It is an evidence of the
sincerity of Moses, and his impartiality in writing, that he himself
left this upon record concerning himself, and drew not a veil over his
own infirmity, by which it appeared that in what he wrote, as well as
what he did, he sought God's glory more than his own.
Lastly, The place is hereupon called Meribah, v. 13. It is called
Meribah-Kadesh (Deut. xxxii. 51), to distinguish it from the other
Meribah. It is the water of strife; to perpetuate the remembrance of
the people's sin, and Moses's, and yet of God's mercy, who supplied
them with water, and owned and honoured Moses notwithstanding. Thus he
was sanctified in the, as the Holy One of Israel, so he is called when
his mercy rejoices against judgment, Hos. xi. 9. Moses and Aaron did
not sanctify God as they ought in the eyes of Israel (v. 12), but God
was sanctified in them; for he will not be a loser in his honour by any
man. If he be not glorified by us, he will be glorified upon us.
Ambassadors Sent to Edom. (b. c. 1452.)
14 And Moses sent messengers from Kadesh unto the king of Edom, Thus
saith thy brother Israel, Thou knowest all the travail that hath
befallen us: 15 How our fathers went down into Egypt, and we have
dwelt in Egypt a long time; and the Egyptians vexed us, and our
fathers: 16 And when we cried unto the Lord, he heard our voice, and
sent an angel, and hath brought us forth out of Egypt: and, behold, we
are in Kadesh, a city in the uttermost of thy border: 17 Let us pass,
I pray thee, through thy country: we will not pass through the fields,
or through the vineyards, neither will we drink of the water of the
wells: we will go by the king's high way, we will not turn to the right
hand nor to the left, until we have passed thy borders. 18 And Edom
said unto him, Thou shalt not pass by me, lest I come out against thee
with the sword. 19 And the children of Israel said unto him, We will
go by the high way: and if I and my cattle drink of thy water, then I
will pay for it: I will only, without doing any thing else, go through
on my feet. 20 And he said, Thou shalt not go through. And Edom came
out against him with much people, and with a strong hand. 21 Thus
Edom refused to give Israel passage through his border: wherefore
Israel turned away from him.
We have here the application made by Israel to the Edomites. The
nearest way to Canaan from the place where Israel now lay encamped was
through the country of Edom. Now,
I. Moses sends ambassadors to treat with the king of Edom for leave to
pass through his country, and gives them instructions what to say, v.
14-17. 1. They are to claim kindred with the Edomites: Thus saith thy
brother Israel. Both nations descended from Abraham and Isaac, their
common ancestors; Esau and Jacob, the two fathers of their respective
nations, were twin-brothers; and therefore, for relation-sake, they
might reasonably expect this kindness from them; nor needed the
Edomites to fear that their brother Israel had any ill design upon
them, or would take any advantages against them. 2. They are to give a
short account of the history and present state of Israel, which, they
take it for granted, the Edomites were no strangers to. And in this
there was a double plea:--(1.) Israel had been abused by the Egyptians,
and therefore ought to be pitied and succoured by their relations: "The
Egyptians vexed us and our fathers, but we may hope our brethren the
Edomites will not be so vexatious." (2.) Israel had been wonderfully
saved by the Lord, and therefore ought to be countenanced and favoured
(v. 16): "We cried unto the Lord, and he sent an angel, the angel of
his presence, the angel of the covenant, the eternal Word, who had
brought us forth out of Egypt, and led us hither." It was therefore the
interest of the Edomites to ingratiate themselves with a people that
had so great an interest in heaven and were so much its favourites, and
it was at their peril if they offered them any injury. It is our wisdom
and duty to be kind to those whom God is pleased to own, and to take
his people for our people. Come in, thou blessed of the Lord. 3. They
are humbly to beg a passport through their country. Though God himself,
in the pillar of cloud and fire, was Israel's guide, in following which
they might have justified their passing through any man's ground
against all the world, yet God would have this respect paid to the
Edomites, to show that no man's property ought to be invaded under
colour of religion. Dominion is founded in providence, not in grace.
Thus when Christ was to pass through a village of the Samaritans, to
whom his coming was likely to be offensive, he sent messengers before
his face to ask leave, Luke ix. 52. Those that would receive kindness
must not disdain to request it. 4. They are to give security for the
good behaviour of the Israelites in this march, that they would keep in
the king's high road, that they would commit no trespass upon any man's
property, either in ground or water, that they would not so much as
make use of a well without paying for it, and that they would make all
convenient speed, as fast as they could well go on their feet, v. 17,
19. Nothing could be offered more fair and neighbourly.
II. The ambassadors returned with a denial, v. 18. Edom, that is, the
king of Edom, as protector of his country, said, Thou shalt not pass by
me; and, when the ambassadors urged it further, he repeated the denial
(v. 20) and threatened, if they offered to enter his country, it should
be at their peril; he raised his trained bands to oppose them. Thus
Edom refused to give Israel passage. This was owing, 1. To their
jealousy of the Israelites; they feared they should receive promises.
And truly, had this numerous army been under any other discipline and
command than that of the righteous God himself, who would no more
suffer them to do wrong than to take wrong, there might have been cause
for this jealousy; but what could they fear from a nation that had
statutes and judgments so righteous? 2. It was owing to the old enmity
which Esau bore to Israel. If they had no reason to fear damage by
them, yet they were not willing to show so much kindness to them. Esau
hated Jacob because of the blessing, and now the hatred revived, when
the blessing was ready to be inherited. God would hereby discover the
ill-nature of the Edomites to their shame, and try the good-nature of
the Israelites to their honour: they turned away from him, and did not
take this occasion to quarrel with him. Note, We must not think it
strange if the most reasonable requests be denied by unreasonable men,
and if those be affronted by men whom God favours. I as a deaf man
heard not. After this indignity which the Edomites offered to Israel
God gave them a particular caution not to abhor an Edomite (Deut.
xxiii. 7), though the Edomites had shown such an abhorrence of them, to
teach us in such cases not to meditate revenge.
The Edomites Refuse a Passage to Israel; The Death of Aaron. (b. c. 1452.)
22 And the children of Israel, even the whole congregation, journeyed
from Kadesh, and came unto mount Hor. 23 And the Lord spake unto
Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,
24 Aaron shall be gathered unto his people: for he shall not enter
into the land which I have given unto the children of Israel, because
ye rebelled against my word at the water of Meribah. 25 Take Aaron
and Eleazar his son, and bring them up unto mount Hor: 26 And strip
Aaron of his garments, and put them upon Eleazar his son: and Aaron
shall be gathered unto his people, and shall die there. 27 And Moses
did as the Lord commanded: and they went up into mount Hor in the sight
of all the congregation. 28 And Moses stripped Aaron of his garments,
and put them upon Eleazar his son; and Aaron died there in the top of
the mount: and Moses and Eleazar came down from the mount. 29 And
when all the congregation saw that Aaron was dead, they mourned for
Aaron thirty days, even all the house of Israel.
The chapter began with the funeral of Miriam, and it ends with the
funeral of her brother Aaron. When death comes into a family, it often
strikes double. Israel had not improved the former affliction they were
under, by the death of the prophetess, and therefore, soon after, God
took away their priest, to try if they would lay that to heart. This
happened at the very next stage, when they removed to Mount Hor,
fetching a compass round the Edomites' country, leaving it on their
left hand. Wherever we go, death attends us, and the graves are ready
for us.
I. God bids Aaron die, v. 24. God takes Moses and Aaron aside, and
tells them, Aaron shall be gathered to his people. These two dear
brothers are told that they must part. Aaron the elder must die first,
but Moses is not likely to be long after him; so that it is but for a
while, a little while, that they are parted. 1. There is something of
displeasure in these orders. Aaron must not enter Canaan, because he
had failed in his duty at the waters of strife. The mention of this, no
doubt, went to the heart of Moses, who knew himself, perhaps, at that
time, to be the guiltier of the two. 2. There is much of mercy in them.
Aaron, though he dies for his transgression, is not put to death as a
malefactor, by a plague, or fire from heaven, but dies with ease and in
honour. He is not cut off from his people, as the expression usually is
concerning those that die by the hand of divine justice, but he is
gathered to his people, as one that died in the arms of divine grace.
3. There is much of type and significancy in them. Aaron must not enter
Canaan, to show that the Levitical priesthood could make nothing
perfect: that must be done by the bringing in of a better hope. Those
priests could not continue by reason of sin and death, but the
priesthood of Christ, being undefiled, is unchangeable, and to this,
which abides for ever, Aaron must resign all his honour, Heb. vii.
23-25.
II. Aaron submits, and dies in the method and manner appointed, and,
for aught that appears, with as much cheerfulness as if he had been
going to bed.
1. He puts on his holy garments to take his leave of them, and goes up
with his brother and son to the top of Mount Hor, and probably some of
the elders of Israel with him, v. 27. They went up in the sight of all
the congregation, who, it is likely, were told on what errand they went
up; by this solemn procession Aaron lets Israel know that he is neither
afraid nor ashamed to die, but, when the bridegroom comes, can trim his
lamp and go forth to meet him. His going up the hill to die signified
that the death of saints (and Aaron is called the saint of the Lord) is
their ascension; they rather go up than go down to death.
2. Moses, whose hands had first clothed Aaron with his priestly
garments, now strips him of them; for, in reverence to the priesthood,
it was not fit that he should die in them. Note, Death will strip us;
naked we came into the world, and naked we must go out. We shall see
little reason to be proud of our clothes, our ornaments, or marks of
honour, if we consider how soon death will strip us of our glory,
divest us of all our offices and honours, and take the crown off from
our head.
3. Moses immediately puts the priestly garments upon Eleazar his son,
clothes him with his father's robe, and strengthens him with his
girdle, Isa. xxii. 21. Now, (1.) This was a great comfort to Moses, by
whose hand the law of the priesthood was given to see that it should be
kept up in a succession, and that a lamp was ordained for the anointed,
which should not be extinguished by death itself. This was a happy
earnest and indication to the church of the care God would take that as
one generation of ministers and Christians (spiritual priests) passes
away another generation should come up instead of it. (2.) It was a
great satisfaction to Aaron to see his son, who was dear to him, thus
preferred, and his office, which was dearer, thus preserved and
secured, and especially to see in this a figure of Christ's everlasting
priesthood, in which alone his would be perpetuated. Now, Lord, might
Aaron say, let thy servant depart in peace, for my eyes have seen thy
salvation. (3.) It was a great kindness to the people. The installing
of Eleazar before Aaron was dead would prevent those who bore ill-will
to Aaron's family from attempting to set up another upon his death, in
competition with his son. What could they do when the matter was
already settled? It would likewise encourage those among them that
feared God, and be a token for good to them, that he would not leave
them, nor suffer his faithfulness to fail.
4. Aaron died there. Quickly after he was stripped of his priestly
garments, he laid himself down and died contentedly; for a good man
would desire, if it were the will of God, not to outlive his
usefulness. Why should we covet to continue any longer in this world
than while we may do God and our generation some service in it?
5. Moses and Eleazar, with those that attended them, buried Aaron where
he died, as appears by Deut. x. 6, and then came down from the mount.
And now, when they came down, and had left Aaron behind, it might be
proper for them to think that he had rather gone up to the better world
and had left them behind.
6. All the congregation mourned for Aaron thirty days, v. 29. Though
the loss was well made up in Eleazar, who, being in the prime of life,
was fitter from public service that Aaron would have been if he had
lived, yet it was a debt owing to their deceased high priest to mourn
for him. While he lived, they were murmuring at him upon all occasions,
but now that he was dead they mourned for him. Thus many are taught to
lament the loss of those mercies which they would not learn to be
thankful for the enjoyment of. Many good men have had more honour done
to their memories than ever they had to their persons, witness those
that were persecuted while they lived, but when they were dead had
their sepulchres garnished.
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N U M B E R S
CHAP. XXI.
The armies of Israel now begin to emerge out of the wilderness, and to
come into a land inhabited, to enter upon action, and take possession
of the frontiers of the land of promise. A glorious campaign this
chapter gives us the history of, especially in the latter part of it.
Here is, I. The defeat of Arad the Canaanite, ver. 1-3. II. The
chastisement of the people with fiery serpents for their murmurings,
and the relief granted them upon their submission by a brazen serpent,
ver. 4-9. III. Several marches forward, and some occurrences by the
way, ver. 10-20. IV. The celebrated conquest of Sihon king of the
Amorites (ver. 21-32), and of Og king of Bashan (ver. 33-35), and
possession taken of their land.
Arad Subdued. (b. c. 1452.)
1 And when king Arad the Canaanite, which dwelt in the south, heard
tell that Israel came by the way of the spies; then he fought against
Israel, and took some of them prisoners. 2 And Israel vowed a vow
unto the Lord, and said, If thou wilt indeed deliver this people into
my hand, then I will utterly destroy their cities. 3 And the Lord
hearkened to the voice of Israel, and delivered up the Canaanites; and
they utterly destroyed them and their cities: and he called the name of
the place Hormah.
Here is, 1. The descent which Arad the Canaanite made upon the camp of
Israel, hearing that they came by the way of the spies; for, though the
spies which Moses had sent thirty-eight years before then passed and
repassed unobserved, yet their coming, and their errand, it is likely,
were afterwards known to the Canaanites, gave them an alarm, and
induced them to keep an eye upon Israel and get intelligence of all
their motions. Now, when they understood that they were facing about
towards Canaan, this Arad, thinking it policy to keep the war at a
distance, made an onset upon them and fought with them. But it proved
that he meddled to his own hurt; had he sat still, his people might
have been last destroyed of all the Canaanites, but now they were the
first. Thus those that are overmuch wicked die before their time, Eccl.
vii. 17. 2. His success at first in this attempt. His advance-guards
picked up some straggling Israelites, and took them prisoners, v. 1.
This, no doubt, puffed him up, and he began to think that he should
have the honour of crushing this formidable body, and saving his
country from the ruin which it threatened. It was likewise a trial to
the faith of the Israelites and a check to them for their distrusts and
discontents. 3. Israel's humble address to God upon this occasion, v.
2. It was a temptation to them to murmur as their fathers did, and to
despair of getting possession of Canaan; but God, who thus tried them
by his providence, enabled them by his grace to quit themselves well in
the trial, and to trust in him for relief against this fierce and
powerful assailant. They, by their elders, in prayer for success, vowed
a vow. Note, When we are desiring and expecting mercy from God we
should bind our souls with a bond that we will faithfully do our duty
to him, particularly that we will honour him with the mercy we are in
the pursuit of. Thus Israel here promised to destroy the cities of
these Canaanites, as devoted to God, and not to take the spoil of them
to their own use. If God would give them victory, he should have all
the praise, and they would not make a gain of it to themselves. When we
are in this frame we are prepared to receive mercy. 4. The victory
which the Israelites obtained over the Canaanites, v. 3. A strong party
was sent out, probably under the command of Joshua, which not only
drove back these Canaanites, but followed them to their cities, which
probably lay on the edge of the wilderness, and utterly destroyed them,
and so returned to the camp. Vincimur in prælie, sed non in bello--We
lose a battle, but we finally triumph. What is said of the tribe of God
is true of all God's Israel, a troop may overcome them, but they shall
overcome at the last. The place was called Hormah, as a memorial of the
destruction, for the terror of the Canaanites, and probably for warning
to posterity not to attempt the rebuilding of these cities, which were
destroyed as devoted to God and sacrifices to divine justice. And it
appears from the instance of Jericho that the law concerning such
cities was that they should never be rebuilt. There seems to be an
allusion to this name in the prophecy of the fall of the New Testament
Babylon (Rev. xvi. 16), where its forces are said to be gathered
together to a place called Armageddon--the destruction of a troop.
The Brazen Serpent. (b. c. 1452.)
4 And they journeyed from mount Hor by the way of the Red sea, to
compass the land of Edom: and the soul of the people was much
discouraged because of the way. 5 And the people spake against God,
and against Moses, Wherefore have ye brought us up out of Egypt to die
in the wilderness? for there is no bread, neither is there any water;
and our soul loatheth this light bread. 6 And the Lord sent fiery
serpents among the people, and they bit the people; and much people of
Israel died. 7 Therefore the people came to Moses, and said, We have
sinned, for we have spoken against the Lord, and against thee; pray
unto the Lord, that he take away the serpents from us. And Moses prayed
for the people. 8 And the Lord said unto Moses, Make thee a fiery
serpent, and set it upon a pole: and it shall come to pass, that every
one that is bitten, when he looketh upon it, shall live. 9 And Moses
made a serpent of brass, and put it upon a pole, and it came to pass,
that if a serpent had bitten any man, when he beheld the serpent of
brass, he lived.
Here is, I. The fatigue of Israel by a long march round the land of
Edom, because they could not obtain passage through it the nearest way:
The soul of the people was much discouraged because of the way, v. 4.
Perhaps the way was rough and uneven, or foul and dirty; or it fretted
them to go far about, and that they were not permitted to force their
passage through the Edomites' country. Those that are of a fretful
discontented spirit will always find something or other to make them
uneasy.
II. Their unbelief and murmuring upon this occasion, v. 5. Though they
had just now obtained a glorious victory over the Canaanites, and were
going on conquering and to conquer, yet they speak very discontentedly
of what God had done for them and distrustfully of what he would do,
vexed that they were brought out of Egypt, that they had not bread and
water as other people had by their own care and industry, but by
miracle, they knew not how. They have bread enough and to spare; and
yet they complain there is no bread, because, though they eat angels'
food, yet they are weary of it; manna itself is loathed, and called
light bread, fit for children, not for men and soldiers. What will
those be pleased with whom manna will not please? Those that are
disposed to quarrel will find fault where there is no fault to be
found. Thus those who have long enjoyed the means of grace are apt to
surfeit even on the heavenly manna, and to call it light bread. But let
not the contempt which some cast upon the word of God cause us to value
it the less: it is the bread of life, substantial bread, and will
nourish those who by faith feed upon it to eternal life, whoever calls
it light bread.
III. The righteous judgment which God brought upon them for their
murmuring, v. 6. He sent fiery serpents among them, which bit or stung
many of them to death. The wilderness through which they had passed was
all along infested with those fiery serpents, as appears, Deut. viii.
15. But hitherto God had wonderfully preserved his people from
receiving hurt by them, till now that they murmured, to chastise them
for which these animals, which hitherto had shunned their camp, now
invade it. Justly are those made to feel God's judgments that are not
thankful for his mercies. These serpents are called fiery, from their
colour, or from their rage, or from the effects of their bitings,
inflaming the body, putting it immediately into a high fever, scorching
it with an insatiable thirst. They had unjustly complained for want of
water (v. 5), to chastise them for which God sends upon them this
thirst, which no water would quench. Those that cry without cause have
justly cause given them to cry out. They distrustfully concluded that
they must die in the wilderness, and God took them at their word, chose
their delusions, and brought their unbelieving fears upon them; many of
them did die. They had impudently flown in the face of God himself, and
the poison of asps was under their lips, and now these fiery serpents
(which, it should seem, were flying serpents, Isa. xiv. 29) flew in
their faces and poisoned them. They in their pride had lifted
themselves up against God and Moses, and now God humbled and mortified
them, by making these despicable animals a plague to them. That
artillery is now turned against them which had formerly been made use
of in their defence against the Egyptians. He that brought quails to
feast them let them know that he could bring serpents to bite them; the
whole creation is at war with those that are in arms against God.
IV. Their repentance and supplication to God under this judgment, v. 7.
They confess their fault: We have sinned. They are particular in their
confession: We have spoken against the Lord, and against thee. It is to
be feared that they would not have owned the sin if they had not felt
the smart; but they relent under the rod; when he slew them, then they
sought him. They beg the prayers of Moses for them, as conscious to
themselves of their own unworthiness to be heard, and convinced of the
great interest which Moses had in heaven. How soon is their tone
altered! Those who had just before quarrelled with him as their worst
enemy now make their court to him as their best friend, and choose him
for their advocate with God. Afflictions often change men's sentiments
concerning God's people, and teach them to value those prayers which,
at a former period, they had scorned. Moses, to show that he had
heartily forgiven them, blesses those who had cursed him, and prays for
those who had despitefully used him Herein he was a type of Christ, who
interceded for his persecutors, and a pattern to us to go and do
likewise, and thus to show that we love our enemies.
V. The wonderful provision which God made for their relief. He did not
employ Moses in summoning the judgment, but, that he might recommend
him to the good affection of the people, he made him instrumental in
their relief, v. 8, 9. God ordered Moses to make the representation of
a fiery serpent, which he did, in brass, and set it up on a very long
pole, so that it might be seen from all parts of the camp, and every
one that was stung with a fiery serpent was healed by looking up to
this serpent of brass. The people prayed that God would take away the
serpents from them (v. 7), but God saw fit not to do this: for he gives
effectual relief in the best way, though not in our way. Thus those who
did not die for their murmuring were yet made to smart for it, that
they might the more feelingly repent and humble themselves for it; they
were likewise made to receive their cure from God, by the hand of
Moses, that they might be taught, if possible, never again to speak
against God and Moses. This method of cure was altogether miraculous,
and the more wonderful if what some naturalists say be true, that
looking upon bright and burnished brass is hurtful to those that are
stung with fiery serpents. God can bring about his purposes by contrary
means. The Jews themselves say that it was not the sight of the brazen
serpent that cured them, but, in looking up to it, they looked up to
God as the Lord that healed them. But there was much of gospel in this
appointment. Our Saviour has told us so (John iii. 14, 15), that as
Moses lifted up the serpent in the wilderness so the Son of man must be
lifted up, that whosoever believeth in him should not perish. Observe
then a resemblance,
1. Between their disease and ours. The devil is the old serpent, a
fiery serpent, hence he appears (Rev. xii. 3) as a great red dragon.
Sin is the biting of this fiery serpent; it is painful to the startled
conscience, and poisonous to the seared conscience. Satan's temptations
are called his fiery darts, Eph. vi. 16. Lust and passion inflame the
soul, so do the terrors of the Almighty, when they set themselves in
array. At the last, sin bites like a serpent and stings like an adder;
and even its sweets are turned into the gall of asps.
2. Between their remedy and ours. (1.) It was God himself that devised
and prescribed this antidote against the fiery serpents; so our
salvation by Christ was the contrivance of Infinite Wisdom; God himself
has found the ransom. (2.) It was a very unlikely method of cure; so
our salvation by the death of Christ is to the Jews a stumbling-block
and to the Greeks foolishness. It was Moses that lifted up the serpent
in the wilderness, so the law is a schoolmaster to bring us to Christ,
and Moses wrote of him, John v. 4-6. Christ was lifted up by the rulers
of the Jews, who were the successors of Moses. (3.) That which cured
was shaped in the likeness of that which wounded. So Christ, though
perfectly free from sin himself, yet was made in the likeness of sinful
flesh (Rom. viii. 3), so like that it was taken for granted that this
man was a sinner, John ix. 24. (4.) The brazen serpent was lifted up;
so was Christ. He was lifted up upon the cross (John xii. 33, 34), for
his was made a spectacle to the world. He was lifted up by the
preaching of the gospel. The word here used for a pole signifies a
banner, or ensign, for Christ crucified stands for an ensign of the
people, Isa. xi. 10. Some make the lifting up of the serpent to be a
figure of Christ's triumphing over Satan, the old serpent, whose head
he bruised, when in his cross he made an open show of the
principalities and powers which he had spoiled and destroyed, Col. ii.
15.
3. Between the application of their remedy and ours. They looked and
lived, and we, if we believe, shall not perish; it is by faith that we
look unto Jesus, Heb. xii. 2. Look unto me, and be you saved, Isa. xlv.
22. We must be sensible of our wound and of our danger by it, receive
the record which God has given concerning his Son, and rely upon the
assurance he has given us that we shall be healed and saved by him if
we resign ourselves to his direction. The brazen serpent's being lifted
up would not cure if it was not looked upon. If any pored on their
wound, and would not look up to the brazen serpent, they inevitably
died. If they slighted this method of cure, and had recourse to natural
medicines, and trusted to them, they justly perished; so if sinners
either despise Christ's righteousness or despair of benefit by it their
wound will, without doubt, be fatal. But whoever looked up to this
healing sign, though from the outmost part of the camp, though with a
weak and weeping eye, was certainly healed; so whosoever believes in
Christ, though as yet but weak in faith, shall not perish. There are
weak brethren for whom Christ died. Perhaps for some time after the
serpent was set up the camp of Israel was molested by the fiery
serpents; and it is the probable conjecture of some that they carried
this brazen serpent along with them through the rest of their journey,
and set it up wherever they encamped, and, when they settled in Canaan,
fixed it somewhere within the borders of the land; for it is not likely
that the children of Israel went so far off as this was into the
wilderness to burn incense to it, as we find they did, 2 Kings xviii.
4. Even those that are delivered from the eternal death which is the
wages of sin must expect to feel the pain and smart of it as long as
they are here in this world; but, if it be not our own fault, we may
have the brazen serpent to accompany us, to be still looked up to upon
all occasions, by bearing about with us continually the dying of the
Lord Jesus.
The Removal of the Camp. (b. c. 1452.)
10 And the children of Israel set forward, and pitched in Oboth. 11
And they journeyed from Oboth, and pitched at Ije-abarim, in the
wilderness which is before Moab, toward the sunrising. 12 From thence
they removed, and pitched in the valley of Zared. 13 From thence they
removed, and pitched on the other side of Arnon, which is in the
wilderness that cometh out of the coasts of the Amorites: for Arnon is
the border of Moab, between Moab and the Amorites. 14 Wherefore it is
said in the book of the wars of the Lord, What he did in the Red sea,
and in the brooks of Arnon, 15 And at the stream of the brooks that
goeth down to the dwelling of Ar, and lieth upon the border of Moab.
16 And from thence they went to Beer: that is the well whereof the Lord
spake unto Moses, Gather the people together, and I will give them
water. 17 Then Israel sang this song, Spring up, O well; sing ye unto
it: 18 The princes digged the well, the nobles of the people digged
it, by the direction of the lawgiver, with their staves. And from the
wilderness they went to Mattanah: 19 And from Mattanah to Nahaliel:
and from Nahaliel to Bamoth: 20 And from Bamoth in the valley, that
is in the country of Moab, to the top of Pisgah, which looketh toward
Jeshimon.
We have here an account of the several stages and removals of the
children of Israel, till they came into the plains of Moab, out of
which they at length passed over Jordan into Canaan, as we read in the
beginning of Joshua. Natural motions are quicker the nearer they are to
their centre. The Israelites were now drawing near to the promised
rest, and now they set forward, as the expression is, v. 10. It were
well if we would do thus in our way to heaven, rid ground in the latter
end of our journey, and the nearer we come to heaven be so much the
more active and abundant in the work of the Lord. Two things especially
are observable in the brief account here given of these removals:--
1. The wonderful success which God blessed his people with, near the
brooks of Arnon, v. 13-15. They had now compassed the land of Edom
(which they were not to invade, nor so much as to disturb, Deut. ii. 4,
5), and had come to the border of Moab. It is well that there are more
ways than one to Canaan. The enemies of God's people may retard their
passage, but cannot prevent their entrance into the promised rest. Care
is taken to let us know that the Israelites in their march religiously
observed the orders which God gave them to use no hostility against the
Moabites (Deut. ii. 9), because they were the posterity of righteous
Lot; therefore they pitched on the other side of Arnon (v. 13), that
side which was now in the possession of the Amorites, one of the
devoted nations, though formerly it had belonged to Moab, as appears
here, v. 26, 27. This care of theirs not to offer violence to the
Moabites is pleaded by Jephtha long afterwards, in his remonstrance
against the Ammonites (Judg. xi. 15, &c.), and turned to them for a
testimony. What their achievements were, now that they pitched on the
banks of the river Arnon, we are not particularly told, but are
referred to the book of the wars of the Lord, perhaps that book which
was begun with the history of the war with the Amalekites, Exod. xvii.
14. Write it (said God) for a memorial in a book, to which were added
all the other battles which Israel fought, in order, and, among the
rest, their actions on the river Arnon, at Vaheb in Suphah (as our
margin reads it) and other places on that river. Or, it shall be said
(as some read it) in the rehearsal, or commemoration, of the wars of
the Lord, what he did in the Red Sea, when he brought Israel out of
Egypt, and what he did in the brooks of Arnon, just before he brought
them into Canaan. Note, In celebrating the memorials of God's favours
to us, it is good to observe the series of them, and how divine
goodness and mercy have constantly followed us, even from the Red Sea
to the brooks of Arnon. In every stage of our lives, nay, in every
step, we should take notice of what God has wrought for us; what he did
at such a time, and what in such a place, ought to be distinctly
remembered.
2. The wonderful supply which God blessed his people with at Beer (v.
16), which signifies the well or fountain. It is said (v. 10) they
pitched in Oboth, which signifies bottles, so called perhaps because
there they filled their bottles with water, which should last them for
some time; but by this time, we may suppose, it was with them as it was
with Hagar (Gen. xxi. 15), The water was spent in the bottle; yet we do
not find that they murmured, and therefore God, in compassion to them,
brought them to a well of water, to encourage them to wait on him in
humble silence and expectation and to believe that he would graciously
take cognizance of their wants, though they did not complain of them.
In this world, we do at the best but pitch in Oboth, where our comforts
lie in close and scanty vessels; when we come to heaven we shall remove
to Beer, the well of life, the fountain of living waters. Hitherto we
have found, when they were supplied with water, they asked it in unjust
discontent, and God gave it in just displeasure; but here we find, (1.)
That God gave it in love (v. 16): Gather the people together, to be
witnesses of the wonder, and joint-sharers in the favour, and I will
give them water. Before they prayed, God granted, and anticipated them
with the blessings of his goodness. (2.) That they received it with joy
and thankfulness, which made the mercy doubly sweet to them, v. 17.
Then they sang this song, to the glory of God and the encouragement of
one another, Spring up, O well! Thus they pray that it may spring up,
for promised mercies must be fetched in by prayer; they triumph that it
does spring up, and meet it with their joyful acclamations. With joy
must we draw water out of the wells of salvation, Isa. xi. 3. As the
brazen serpent was a figure of Christ, who is lifted up for our cure,
so is this well a figure of the Spirit, who is poured forth for our
comfort, and from whom flow to us rivers of living waters, John vii.
38. Does this well spring up in our souls? We should sing to it; take
the comfort to ourselves, and give the glory to God; stir up this gift,
sing to it, Spring up, O well! thou fountain of gardens, to water my
soul (Cant. iv. 15), plead the promise, which perhaps alludes to this
story (Isa. xli. 17, 18), I will make the wilderness wells of water.
(3.) That whereas before the remembrance of the miracle was perpetuated
in the names given to the places, which signified the people's strife
and murmuring, now it was perpetuated in a song of praise, which
preserved on record the manner in which it was done (v. 18): The
princes digged the well, the seventy elders, it is probable, by
direction of the lawgiver (that is, Moses, under God) with their
staves; that is, with their staves they made holes in the soft and
sandy ground, and God caused the water miraculously to spring up in the
holes which they made. Thus the pious Israelites long afterwards,
passing through the valley of Baca, a dry and thirsty place, made
wells, and God by rain from heaven filled the pools, Ps. lxxxiv. 6.
Observe, [1.] God promised to give them water, but they must open the
ground to receive it, and give it vent. God's favours must be expected
in the use of such means as lie within our power, but still the
excellency of the power is of God. [2.] The nobles of Israel were
forward to set their hands to this work, and used their staves,
probable those that were the ensigns of their honour and power, for the
public service, and it is upon record to their honour. And we may
suppose that it was a great confirmation to them in their offices, and
a great comfort to the people, that they were made use of by the divine
power as instruments to this miraculous supply. By this it appeared
that the spirit of Moses, who must shortly die, rested in some measure
upon the nobles of Israel. Moses did not strike the ground himself, as
formerly the rock, but gave them direction to do it, that their staves
might share in the honour of his rod, and they might comfortably hope
that when he should leave them yet God would not, but that they also in
their generation should be public blessings, and might expect the
divine presence with them as long as they acted by the direction of the
lawgiver. For comfort must be looked for only in the way of duty; and,
if we would share in divine joys, we must carefully follow the divine
direction.
Sihon and Og Overthrown. (b. c. 1452.)
21 And Israel sent messengers unto Sihon king of the Amorites, saying,
22 Let me pass through thy land: we will not turn into the fields, or
into the vineyards; we will not drink of the waters of the well: but we
will go along by the king's high way, until we be past thy borders.
23 And Sihon would not suffer Israel to pass through his border: but
Sihon gathered all his people together, and went out against Israel
into the wilderness: and he came to Jahaz, and fought against Israel.
24 And Israel smote him with the edge of the sword, and possessed his
land from Arnon unto Jabbok, even unto the children of Ammon: for the
border of the children of Ammon was strong. 25 And Israel took all
these cities: and Israel dwelt in all the cities of the Amorites, in
Heshbon, and in all the villages thereof. 26 For Heshbon was the city
of Sihon the king of the Amorites, who had fought against the former
king of Moab, and taken all his land out of his hand, even unto Arnon.
27 Wherefore they that speak in proverbs say, Come into Heshbon, let
the city of Sihon be built and prepared: 28 For there is a fire gone
out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of
Moab, and the lords of the high places of Arnon. 29 Woe to thee,
Moab! thou art undone, O people of Chemosh: he hath given his sons that
escaped, and his daughters, into captivity unto Sihon king of the
Amorites. 30 We have shot at them; Heshbon is perished even unto
Dibon, and we have laid them waste even unto Nophah, which reacheth
unto Medeba. 31 Thus Israel dwelt in the land of the Amorites. 32
And Moses sent to spy out Jaazer, and they took the villages thereof,
and drove out the Amorites that were there. 33 And they turned and
went up by the way of Bashan: and Og the king of Bashan went out
against them, he, and all his people, to the battle at Edrei. 34 And
the Lord said unto Moses, Fear him not: for I have delivered him into
thy hand, and all his people, and his land; and thou shalt do to him as
thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.
35 So they smote him, and his sons, and all his people, until there was
none left him alive: and they possessed his land.
We have here an account of the victories obtained by Israel over Sihon
and Og, which must be distinctly considered, not only because they are
here distinctly related, but because long afterwards the memorial of
them is distinctly celebrated, and they are severally assigned as
instances of everlasting mercy. He slew Sihon king of the Amorites, for
his mercy endureth for ever, and Og the king of Bashan, for his mercy
endureth for ever, Ps. cxxxvi. 19, 20.
I. Israel sent a peaceable message to Sihon king of the Amorites (v.
21), but received an unpeaceable return, worse than that of the
Edomites to the like message, ch. xx. 18, 20. For the Edomites only
refused them a passage, and stood upon their own defence to keep them
out; but Sihon went out with his forces against Israel in the
wilderness, out of his own borders, without any provocation given him
(v. 23), and so ran himself upon his own ruin. Jephtha intimates that
he was prompted by his politics to do this (Judg. xi. 20), Sihon
trusted not Israel to pass through his coast; but his politics deceived
him, for Moses says, God hardened his spirit and made his heart
obstinate, that he might deliver him into the hand of Israel, Deut. ii.
30. The enemies of God's church are often infatuated in those very
counsels which they think most wisely taken. Sihon's army was routed,
and not only so, but all his country came into the possession of
Israel, v. 24, 25. This seizure is justified, 1. Against the Amorites
themselves, for they were the aggressors, and provoked the Israelites
to battle; and yet, perhaps, that would not have been sufficient to
entitle Israel to their land, but that God himself, the King of
nations, the Lord of the whole earth, had given them a grant of it. The
Amorites formed one of the devoted nations whose land God had promised
to Abraham and his seed, which promise should be performed when the
iniquity of the Amorites should be full, Gen. xv. 16. Jephtha insists
upon this grant as their title, Judg. xi. 23, 24. The victory which God
gave them over the Amorites put them in possession, and then, the
promise made to their fathers having given them a right, by virtue of
that they kept possession. 2. Against the Moabites, who had formerly
been the lords-proprietors of this country. If they should ever lay
claim to it, and should plead that God himself had provided that none
of their land should be given to Israel for a possession (Deut. ii. 9),
Moses here furnishes posterity with a replication to their plea, and
Jephtha makes use of it against the Amorites 260 years afterwards, when
Israel's title to this country was questioned. (1.) The justification
itself is that though it was true this country had belonged to the
Moabites, yet the Amorites had taken it from them some time before, and
were now in full and quiet possession of it, v. 26. The Israelites did
not take it out of the hands of the Moabites, they had before lost it
to the Amorites, and were constrained to give up their pretensions to
it; and, when Israel had taken it from the Amorites, they were under no
obligation to restore it to the Moabites, whose title to it was long
since extinguished. See here the uncertainty of worldly possessions,
how often they change their owners, and how soon we may be deprived of
them, even when we think ourselves most sure of them; they make
themselves wings. It is our wisdom therefore to secure the good part
which cannot be taken away from us. See also the wisdom of the divine
Providence and its perfect foresight, by which preparation is made long
before for the accomplishment of all God's purposes in their season.
This country being designed in due time for Israel, it is beforehand
put into the hand of the Amorites, who little think that they have it
but as trustees till Israel come of age, and then must surrender it. We
understand not the vast reaches of Providence, but known unto God are
all his works, as appears in this instance, that he set the bounds of
the people according to the number of the children of Israel, Deut.
xxxii. 8. All that land which he intended for his chosen people he put
into the possession of the devoted nations, that were to be driven out.
(2.) For proof of the allegation, he refers to the authentic records of
the country, for so their proverbs or songs were, one of which he
quotes some passages out of (v. 27-30), which sufficiently proves what
is vouched for, namely, [1.] That such and such places that are here
named, though they had been in the possession of the Moabites, had by
right of war become the dominion of Sihon king of the Amorites. Heshbon
had become his city, and he obtained such a quiet possession of it that
it was built and prepared for him (v. 27), and the country to Dibon and
Nophah was likewise subdued, and annexed to the kingdom of the
Amorites, v. 30. [2.] That the Moabites were utterly disabled ever to
regain the possession. Even Ar of Moab, though not taken or attempted
by Sihon, but still remaining the metropolis of Moab, yet was so wasted
by this loss that is would never be able to make head, v. 28. The
Moabites were undone, and even Chemosh their god had given them up, as
unable to rescue them out of the hands of Sihon, v. 29. By all this it
appears that the Moabites' claim to this country was barred for ever.
There may be a further reason for inserting this Amorite poem, namely,
to show that the triumphing of the wicked is short. Those that had
conquered the Moabites, and insulted over them, were now themselves
conquered and insulted over by the Israel of God. It is very probable
that the same Sihon, king of the Amorites, that had got this country
from the Moabites, now lost it to the Israelites; for, though it is
said to be taken from a former king of Moab (v. 26), yet not by a
former king of the Amorites; and then it shows how sometimes justice
makes men to see the loss of that which they got by violence, and were
puffed up with the gain of. They are exalted but for a little while,
Job xxiv. 24.
II. Og king of Bashan, instead of being warned by the fate of his
neighbours to make peace with Israel, is instigated by it to make war
with them, which proves in like manner to be his destruction. Og was
also an Amorite, and therefore perhaps thought himself better able to
deal with Israel than his neighbours were, and more likely to prevail,
because of his own gigantic strength and stature, which Moses takes
notice of, Deut. iii. 11, where he gives a more full account of this
story. Here observe, 1. That the Amorite begins the war (v. 33): He
went out to battle against Israel. His country was very rich and
pleasant. Bashan was famous for the best timber (witness the oaks of
Bashan), and the best breed of cattle, witness the bulls and kine of
Bashan, and the lambs and rams of that country, which are celebrated,
Deut. xxxii. 14. Wicked men do their utmost to secure themselves and
their possessions against the judgments of God, but all in vain, when
their day comes, on which they must fall. 2. That God interests himself
in the cause, bids Israel not to fear this threatening force, and
promises a complete victory: "I have delivered him into thy hand (v.
34); the thing is as good as done already, it is all thy own, enter and
take possession." Giants are but worms before God's power. 3. That
Israel is more than a conqueror, not only routs the enemies' army, but
gains the enemies' country, which afterwards was part of the
inheritance of the two tribes and a half that were first seated on the
other side Jordan. God gave Israel these successes, while Moses was yet
with them, both for his comfort (that he might see the beginning of
that glorious work, which he must not live to see the finishing of) and
for the encouragement of the people in the war of Canaan under Joshua.
Though this was to them in comparison but as the day of small things,
yet it was an earnest of great things.
__________________________________________________________________
N U M B E R S
CHAP. XXII.
At this chapter begins the famous story of Balak and Balaam, their
attempt to curse Israel, and the baffling of that attempt; God's people
are long afterwards told to remember what Balak the king of Moab
consulted, and what Balaam the son of Beor answered him, that they
might know the righteousness of the Lord, Mic. vi. 5. In this chapter
we have, I. Balak's fear of Israel, and the plot he had to get them
cursed, ver. 1-4. II. The embassy he sent to Balaam, a conjurer, to
fetch him for that purpose, and the disappointment he met with in the
first embassy, ver. 5-14. III. Balaam's coming to him upon his second
message, ver. 15-21. IV. The opposition Balaam met with by the way,
ver. 22-35. V. The interview at length between Balak and Balaam, ver.
36, &c.
Balak Sends for Balaam. (b. c. 1452.)
1 And the children of Israel set forward, and pitched in the plains of
Moab on this side Jordan by Jericho. 2 And Balak the son of Zippor
saw all that Israel had done to the Amorites. 3 And Moab was sore
afraid of the people, because they were many: and Moab was distressed
because of the children of Israel. 4 And Moab said unto the elders of
Midian, Now shall this company lick up all that are round about us, as
the ox licketh up the grass of the field. And Balak the son of Zippor
was king of the Moabites at that time. 5 He sent messengers therefore
unto Balaam the son of Beor to Pethor, which is by the river of the
land of the children of his people, to call him, saying, Behold, there
is a people come out from Egypt: behold, they cover the face of the
earth, and they abide over against me: 6 Come now therefore, I pray
thee, curse me this people; for they are too mighty for me:
peradventure I shall prevail, that we may smite them, and that I may
drive them out of the land: for I wot that he whom thou blessest is
blessed, and he whom thou cursest is cursed. 7 And the elders of Moab
and the elders of Midian departed with the rewards of divination in
their hand; and they came unto Balaam, and spake unto him the words of
Balak. 8 And he said unto them, Lodge here this night, and I will
bring you word again, as the Lord shall speak unto me: and the princes
of Moab abode with Balaam. 9 And God came unto Balaam, and said, What
men are these with thee? 10 And Balaam said unto God, Balak the son
of Zippor, king of Moab, hath sent unto me, saying, 11 Behold, there
is a people come out of Egypt, which covereth the face of the earth:
come now, curse me them; peradventure I shall be able to overcome them,
and drive them out. 12 And God said unto Balaam, Thou shalt not go
with them; thou shalt not curse the people: for they are blessed. 13
And Balaam rose up in the morning, and said unto the princes of Balak,
Get you into your land: for the Lord refuseth to give me leave to go
with you. 14 And the princes of Moab rose up, and they went unto
Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the
wilderness, out of which they went up (ch. xxi. 18), and are now
encamped in the plains of Moab near Jordan, where they continued till
they passed through Jordan under Joshua, after the death of Moses. Now
we have here,
I. The fright which the Moabites were in upon the approach of Israel,
v. 2-4. They needed not to fear any harm from them if they knew (and it
is probable that Moses let them know) the orders God had given to
Israel not to contend with the Moabites, nor to use any hostility
against them, Deut. ii. 9. But, if they had any notice of this, they
were jealous that it was but a sham, to make them secure, that they
might be the more easily conquered. Notwithstanding the old friendship
between Abraham and Lot, the Moabites resolved to ruin Israel if they
could, and therefore they will take it for granted, without any ground
for the suspicion, that Israel resolves to ruin them. Thus it is common
for those that design mischief to pretend that mischief is designed
against them; and their groundless jealousies must be the colour of
their causeless malice. They hear of their triumphs over the Amorites
(v. 2), and think that their own house is in danger when their
neighbour's is on fire. They observe their multitudes (v. 3): They were
many; and hence infer how easily they would conquer their country, and
all about them if some speedy and effectual course were not taken to
stop the progress of their victorious arms: "They shall lick up or
devour us, and all that are round about us, as speedily and
irresistibly as the ox eats up the grass" (v. 4), owning themselves to
be an unequal match for so formidable an enemy. Therefore they were
sorely afraid and distressed themselves; thus were the wicked in great
fear where no fear was, Ps. liii. 5. These fears they communicated to
their neighbours, the elders of Midian, that some measures might be
concerted between them for their common safety; for, if the kingdom of
Moab fall, the republic of Midian cannot stand long. The Moabites, if
they had pleased, might have made a good use of the advances of Israel,
and their successes against the Amorites. They had reason to rejoice,
and give God and Israel thanks for freeing them from the threatening
power of Sihon king of the Amorites, who had taken from them part of
their country, and was likely to overrun the rest. They had reason
likewise to court Israel's friendship, and to come in to their
assistance; but having forsaken the religion of their father Lot, and
being sunk into idolatry, they hated the people of the God of Abraham,
and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of
Israel cursed, that is, to set God against them, who, he perceived,
hitherto fought for them. He trusted more to his arts than to his arms,
and had a notion that if he could but get some prophet or other, with
his powerful charms, to imprecate evil upon them, and to pronounce a
blessing upon himself and his forces, then, though otherwise too weak,
he should be able to deal with them. This notion arose, 1. Out of the
remains of some religion; for it owns a dependence upon some visible
sovereign powers that rule in the affairs of the children of men and
determine them, and an obligation upon us to make application to these
powers. 2. Out of the ruins of the true religion; for if the Midianites
and Moabites had not wretchedly degenerated from the faith and worship
of their pious ancestors, Abraham and Lot, they could not have imagined
it possible to do any mischief with their curses to a people who alone
adhered to the service of the true God, from whose service they had
themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous
conjurer, to engage him to curse Israel. The Balaam lived a great way
off, in that country whence Abraham came, and where Laban lived; but,
though it was probable that there were many nearer home that were
pretenders to divination, yet none had so great a reputation for
success as Balaam, and Balak will employ the best he can hear of,
though he send a great way for him, so much is his heart upon this
project. And to gain him, 1. He makes him his friend, complaining to
him, as his confidant, of the danger he was in from the numbers and
neighbourhood of the camp of Israel: They cover the face of the earth,
and they abide over against me, v. 5. 2. In effect he makes him his
god, by the great power he attributes to his word: He whom thou
blessest is blessed, and he whom thou cursest is cursed, v. 6. The
learned bishop Patrick inclines to think, with many of the Jewish
writers, that Balaam had been a great prophet, who, for the
accomplishment of his predictions and the answers of his prayers, both
for good and evil, had been looked upon justly as a man of great
interest with God; but that, growing proud and covetous, God departed
from him, and then, to support his sinking credit, he betook himself to
diabolical arts. He is called a prophet (2 Pet. ii. 16,) because he had
been one, or perhaps he had raised his reputation from the first by his
magical charms, as Simon Magus, who bewitched the people so far that he
was called the great power of God, Acts viii. 10. Curses pronounced by
God's prophets in the name of the Lord have wonderful effects, as
Noah's (Gen. ix. 25), and Elisha's, 2 Kings ii. 24. But the curse
causeless shall not come (Prov. xxvi. 2), no more than Goliath's, when
he cursed David by his gods, 1 Sam. xvii. 43. Let us desire to have the
prayers of God's ministers and people for us, and dread having them
against us; for they are greatly regarded by him who blesseth indeed
and curseth indeed. But Balak cannot rely upon these compliments as
sufficient to prevail with Balaam, the main inducement is yet behind
(v. 7): they took the rewards of divination in their hand, the wages of
unrighteousness, which he loved, 2 Pet. ii. 15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel.
It is very probable that Balaam, being a curious inquisitive man, was
no stranger to Israel's case and character, but had heard that God was
with them of a truth, so that he ought to have given the messengers
their answer immediately, that he would never curse a people whom God
had blessed; but he lodges the messengers, and takes a night's time to
consider what he shall do, and to receive instructions from God, v. 8.
When we enter into a parley with temptations we are in great danger of
being overcome by them. In the night God comes to him, probably in a
dream, and enquires what business those strangers had with him. He
knows it, but he will know it from him. Balaam gives him an account of
their errand (v. 9-11), and God thereupon charges him not to go with
them, or attempt to curse that blessed people, v. 12. Thus God
sometimes, for the preservation of his people, was pleased to speak to
bad men, as to Abimelech (Gen. xx. 3), and to Laban, Gen. xxxi. 24. And
we read of some that were workers of iniquity, and yet in Christ's name
prophesied, and did many wondrous works. Balaam is charged not only not
to go to Balak, but not to offer to curse this people, which he might
have attempted at a distance; and the reason is given: They are
blessed. This was part of the blessing of Abraham (Gen. xii. 3), I will
curse him that curseth thee; so that an attempt to curse them would be
not only fruitless, but perilous. Israel had often provoked God in the
wilderness, yet he will not suffer their enemies to curse them, for he
rewards them not according to their iniquities. The blessedness of
those whose sin is covered comes upon them, Rom. iv. 6, 7.
V. The return of the messengers without Balaam. 1. Balaam is not
faithful in returning God's answer to the messengers, v. 13. He only
tells them, the Lord refuseth to give me leave to go with you. He did
not tell them, as he ought to have done, that Israel was a blessed
people, and must by no means be cursed; for then the design would have
been crushed, and the temptation would not have been renewed: but he,
in effect, desired them to give his humble service to Balak, and let
him know that he applauded his project, and would have been very glad
to gratify him, but that truly he had the character of a prophet, and
must not go without leave from God, which he had not yet obtained, and
therefore for the present he must be excused. Note, Those are a fair
mark for Satan's temptation that speak diminishingly of divine
prohibitions, as if they amounted to no more than the denial of a
permission, and as if to go against God's law were only to go without
his leave. 2. The messengers are not faithful in returning Balaam's
answer to Balak. All the account they give of it is, Balaam refuseth to
come with us (v. 14), intimating that he only wanted more courtship and
higher proffers; but they are not willing Balak should know that God
had signified his disallowance of the attempt. Thus are great men
wretchedly abused by the flatteries of those about them, who do all
they can to prevent their seeing their own faults and follies.
Balak's Second Message to Balaam. (b. c. 1452.)
15 And Balak sent yet again princes, more, and more honourable than
they. 16 And they came to Balaam, and said to him, Thus saith Balak
the son of Zippor, Let nothing, I pray thee, hinder thee from coming
unto me: 17 For I will promote thee unto very great honour, and I
will do whatsoever thou sayest unto me: come therefore, I pray thee,
curse me this people. 18 And Balaam answered and said unto the
servants of Balak, If Balak would give me his house full of silver and
gold, I cannot go beyond the word of the Lord my God, to do less or
more. 19 Now therefore, I pray you, tarry ye also here this night,
that I may know what the Lord will say unto me more. 20 And God came
unto Balaam at night, and said unto him, If the men come to call thee,
rise up, and go with them; but yet the word which I shall say unto
thee, that shalt thou do. 21 And Balaam rose up in the morning, and
saddled his ass, and went with the princes of Moab.
We have here a second embassy sent to Balaam, to fetch him over to
curse Israel. It were well for us if we were as earnest and constant in
prosecuting a good work, notwithstanding disappointments, as Balak was
in pursuing this ill design. The enemies of the church are restless and
unwearied in their attempts against it; but he that sits in heaven
laughs at them. Observe,
I. The temptation Balak laid before Balaam. He contrived to make this
assault more vigorous than the former. It is very probable that he sent
double money in the hands of his messengers; but, besides that, now he
tempted him with honours, laid a bait not only for his covetousness,
but for his pride and ambition. How earnestly should we beg of God
daily to mortify in us these two limbs of the old man! Those that know
how to look with a holy contempt upon worldly wealth and preferment
will find it not so hard a matter as most men do to keep a good
conscience. See how artfully Balak managed the temptation. 1. The
messengers he sent were more, and more honourable, v. 15. He sent to
this conjurer with as great respect and deference to his quality as if
he had been a sovereign prince, apprehending perhaps that Balaam had
thought himself slighted in the fewness and meanness of the former
messengers. 2. The request was very urgent. This powerful prince
becomes a suitor to him: "Let nothing, I pray thee, hinder thee (v.
16), no, not God, nor conscience, nor any fear either of sin or shame."
3. The proffers were high: "I will promote thee to very great honour
among the princes of Moab;" nay, he gives him a blank, and he shall
write his own terms: I will do whatsoever thou sayest, that is, "I will
give thee whatever thou desirest, and observe whatever thou orderest;
thy word shall be a law to me," v. 17. Thus sinners stick at no pains,
spare no cost, and care not how low they stoop, for the gratifying
either of their luxury or of their malice; shall we then be stiff and
strait-handed in our compliance with the laws of virtue? God forbid.
II. Balaam's seeming resistance of, but real yielding to, this
temptation. We may here discern in Balaam a struggle between his
convictions and his corruptions. 1. His convictions charged him to
adhere to the command of God, and he spoke their language, v. 18. Nor
could any man have said better: "If Balak would give me his house full
of silver and gold, and that is more than he can give or I can ask, I
cannot go beyond the word of the Lord my God." See how honourably he
speaks of God; he is Jehovah, my God. Note, Many call God theirs that
are not his, not truly because not only his; they swear by the Lord,
and by Malcham. See how respectfully he speaks of the word of God, as
one resolved to stick to it, and in nothing to vary from it, and how
slightly of the wealth of this world, as if gold and silver were
nothing to him in comparison with the favour of God; and yet, at the
same time, the searcher of hearts knew that he loved the wages of
unrighteousness. Note, It is an easy thing for bad men to speak very
good words, and with their mouth to make a show of piety. There is no
judging of men by their words. God knows the heart. 2. His corruptions
at the same time strongly inclined him to go contrary to the command.
He seemed to refuse the temptation, v. 18. But even then he expressed
no abhorrence of it, as Christ did when he had the kingdoms of the
world offered him (Get thee hence Satan), and as Peter did when Simon
Magus offered him money: Thy money perish with thee. But it appears (v.
19) that he had a strong inclination to accept the proffer; for he
would further attend, to know what God would say to him, hoping that he
might alter his mind and give him leave to go. This was a vile
reflection upon God Almighty, as if he could change his mind, and now
at last suffer those to be cursed whom he had pronounced blessed, and
as if he would be brought to allow what he had already declared to be
evil. Surely he thought God altogether such a one as himself. He had
already been told what the will of God was, in which he ought to have
acquiesced, and not to have desired a re-hearing of that cause which
was already so plainly determined. Note, It is a very great affront to
God, and a certain evidence of the dominion of corruption in the heart,
to beg leave to sin.
III. The permission God gave him to go, v. 20. God came to him,
probably by an anger, and told him he might, if he pleased, go with
Balak's messengers. So he gave him up to his own heart's lust. "Since
thou hast such a mind to go, even go, yet know that the journey thou
undertakest shall not be for thy honour; for, though thou hast leave to
go, thou shalt not, as thou hopest, have leave to curse, for the word
which I shall say unto thee, that thou shalt do." Note, God has wicked
men in a chain; hitherto they shall come by his permission, but no
further that he does permit them. Thus he makes the wrath of man to
praise him, yet, at the same time, restrains the remainder of it. It
was in anger that God said to Balaam, "Go with them," and we have
reason to think that Balaam himself so understood it, for we do not
find him pleading this allowance when God reproved him for going. Note,
As God sometimes denies the prayers of his people in love, so sometimes
he grants the desires of the wicked in wrath.
IV. His setting out in the journey, v. 21. God gave him leave to go if
the men called him, but he was so fond of the journey that we do not
find he staid for their calling him, but he himself rose up in the
morning, got every thing ready with all speed, and went with the
princes of Moab, who were proud enough that they had carried their
point. The apostle describes Balaam's sin here to be that he ran
greedily into an error for reward, Jude 11. The love of money is the
root of all evil.
God's Displeasure against Balaam; Remonstrance of Balaam's Ass; The Angel
Appears to Balaam. (b. c. 1452.)
22 And God's anger was kindled because he went: and the angel of the
Lord stood in the way for an adversary against him. Now he was riding
upon his ass, and his two servants were with him. 23 And the ass saw
the angel of the Lord standing in the way, and his sword drawn in his
hand: and the ass turned aside out of the way, and went into the field:
and Balaam smote the ass, to turn her into the way. 24 But the angel
of the Lord stood in a path of the vineyards, a wall being on this
side, and a wall on that side. 25 And when the ass saw the angel of
the Lord, she thrust herself unto the wall, and crushed Balaam's foot
against the wall: and he smote her again. 26 And the angel of the
Lord went further, and stood in a narrow place, where was no way to
turn either to the right hand or to the left. 27 And when the ass saw
the angel of the Lord, she fell down under Balaam: and Balaam's anger
was kindled, and he smote the ass with a staff. 28 And the Lord
opened the mouth of the ass, and she said unto Balaam, What have I done
unto thee, that thou hast smitten me these three times? 29 And Balaam
said unto the ass, Because thou hast mocked me: I would there were a
sword in mine hand, for now would I kill thee. 30 And the ass said
unto Balaam, Am not I thine ass, upon which thou hast ridden ever since
I was thine unto this day? was I ever wont to do so unto thee? And he
said, Nay. 31 Then the Lord opened the eyes of Balaam, and he saw the
angel of the Lord standing in the way, and his sword drawn in his hand:
and he bowed down his head, and fell flat on his face. 32 And the
angel of the Lord said unto him, Wherefore hast thou smitten thine ass
these three times? behold, I went out to withstand thee, because thy
way is perverse before me: 33 And the ass saw me, and turned from me
these three times: unless she had turned from me, surely now also I had
slain thee, and saved her alive. 34 And Balaam said unto the angel of
the Lord, I have sinned; for I knew not that thou stoodest in the way
against me: now therefore, if it displease thee, I will get me back
again. 35 And the angel of the Lord said unto Balaam, Go with the
men: but only the word that I shall speak unto thee, that thou shalt
speak. So Balaam went with the princes of Balak.
We have here an account of the opposition God gave to Balaam in his
journey towards Moab; probably the princes had gone before, or gone
some other way, and Balaam had pointed out where he would meet them, or
where they should stay for him, for we read nothing of them in this
part of our narrative, only that Balaam, like a person of some quality,
was attended with his two men-honour enough, one would think, for such
a man, he needed not be beholden to Balak for promotion.
I. Here is God's displeasure against Balaam for undertaking this
journey: God's anger was kindled because he went, v. 22. Note, 1. The
sin of sinners is not to be thought the less provoking to God because
he permits it. We must not think that, because God does not by his
providence restrain men from sin, therefore he approves of it, or that
it is therefore not hateful to him; he suffers sin, and yet is angry at
it. 2. Nothing is more displeasing to God than malicious designs
against his people; he that touches them touches the apple of his eye.
II. The way God took to let Balaam know his displeasure against him: An
angel stood in the way for an adversary. Now God fulfilled his promise
to Israel (Exod. xxiii. 22), I will be an enemy to thy enemies. The
holy angels are adversaries to sin, and perhaps are employed more than
we are aware of in preventing it, particularly in opposing those that
have any ill designs against God's church and people, for whom Michael
our prince stands up, Dan. xii. 1; x. 21. What a comfort is this to all
that wish well to the Israel of God, that he never suffers wicked men
to form an attempt against them, without sending his holy angels forth
to break the attempt and secure his little ones! When the prophet saw
the four horns that scattered Judah, at the same time he saw four
carpenters that were to fray those horns, Zech. i. 18, &c. When the
enemy comes in like a flood the Spirit of the Lord will lift up a
standard against him. This angel was an adversary to Balaam, because
Balaam counted him his adversary; otherwise those are really our best
friends, and we are so to reckon them, that stop our progress in a
sinful way. The angel stood with his sword drawn (v. 23), a flaming
sword, like that in the hands of the cherubim (Gen. iii. 24), turning
every way. Note, The holy angels are at war with those with whom God is
angry, for they are the ministers of his justice. Observe,
1. Balaam had notice given him of God's displeasure, by the ass, and
this did not startle him. The ass saw the angel, v. 23. How vainly did
Balaam boast that he was a man whose eyes were open, and that he saw
the visions of the Almighty (ch. xxiv. 3, 4), when the ass he rode on
saw more than he did, his eyes being blinded with covetousness and
ambition and dazzled with the rewards of divination! Note, Many have
God against them, and his holy angels, but are not aware of it. The ass
knows his owner, sees his danger, but Balaam does not know, does not
consider, Isa. i. 3. Lord, when thy hand is lifted up, they will not
see, Isa. xxvi. 11. Let none be puffed up with a conceit of visions and
revelations, when even an ass saw an angel; yet let those be ashamed of
their own sottishness, worse than that of the beasts that perish, who,
when they are told of the sword of God's wrath drawn against them,
while they persist in wicked ways, yet will go on: the ass understood
the law of self-preservation better than so; for, to save both herself
and her senseless rider, (1.) She turned aside out of the way, v. 23.
Balaam should have taken the hint of this, and considered whether he
was not out of the way of his duty; but, instead of this, he beat her
into the way again. Thus those who by wilful sin are running headlong
into perdition are angry at those that would prevent their ruin. (2.)
She had not gone much further before she saw the angel again, and the,
to avoid him, ran up to a wall, and crushed her rider's foot, v. 24,
25. How many ill accidents are we liable to in travelling upon the
road, from which if we are preserved we must own our obligations to the
divine Providence, which by the ministry of angels keeps us in all our
ways, lest we dash our foot against a stone; but, if we at any time
meet with a disaster, it should put us upon enquiring whether our way
be right in the sight of God or no. The crushing of Balaam's foot,
though it was the saving of his life, provoked him so much that he
smote his ass the second time, so angry are we apt to be at that which,
though a present uneasiness, yet is a real kindness. (3.) Upon the next
encounter with the angel, the ass fell down under Balaam, v. 26, 27. He
ought to have considered that there was certainly something
extraordinary in this; for his ass was not restive, nor did she use to
serve him thus: but it is common for those whose hearts are fully set
in them to do evil to push on violently, and break through all the
difficulties which Providence lays in their way to give check to them
and to stop them in their career. Balaam the third time smote his ass,
though she had now done him the best piece of service that ever she did
him, saving him from the sword of the angel, and by her falling down
teaching him to do likewise. (4.) When all this would not work upon
him, God opened the mouth of the ass, and she spoke to him once and
again; and yet neither did this move him: The Lord opened the mouth of
the ass, v. 28. This was a great miracle, quite above the power of
nature, and wrought by the power of the God of nature, who made man's
mouth, and taught him to speak, for otherwise (since we learn to speak
purely by imitation, and therefore those that are born deaf are
consequently dumb) the first man would never have spoken, nor any of
his seed. He that made man speak could, when he pleased, make the ass
to speak with man's voice, 2 Pet. ii. 16. Here Mr. Ainsworth observes
that the devil, when he tempted our first parents to sin, employed a
subtle serpent, but that God, when he would convince Balaam, employed a
silly ass, a creature dull and sottish to a proverb; for Satan corrupts
men's minds by the craftiness of those that lie in wait to deceive, but
Christ has chosen the foolish things of the world to confound the wise.
By a dumb ass God rebukes the madness of the prophet, for he will never
want reprovers, but when he pleases can make the stones cry out as
witnesses to him, Luke xix. 40; Hab. ii. 11. [1.] The ass complained of
Balaam's cruelty (v. 28): What have I done unto thee, that thou hast
smitten me? Note, The righteous God will not see the meanest and
weakest abused; but either they shall be enabled to speak in their own
defence or he will some way or other speak for them. If God would not
suffer a beast to be wronged, much less a man, a Christian, a child of
his own. We cannot open the mouth of the dumb, as God did here, but we
may and must open our mouth for the dumb, Prov. xxxi. 8; Job xxxi. 13.
The ass's complaint was just: What have I done? Note, When we are
prompted to smite any with hand or tongue, we should consider what they
have done unto us, and what provocation they have given us. We hear it
not, but thus the whole creation groans, being burdened, Rom. viii. 22.
It was much that Balaam was not astonished to hear his ass speak, and
put to confusion: but some think that it was no new thing to him (being
a conjurer) to be thus spoken to by his familiars; others rather think
that his brutish head-strong passion so blinded him that he could not
observe or consider the strangeness of the thing. Nothing besots men
worse than unbridled anger. Balaam in his fury wished he had a sword to
kill his ass with, v. 29. See his impotency; can he think by his curses
to do mischief to Israel that has it not in his power to kill his own
ass? This he cannot do, yet he fain would; and what would he get by
that, but make himself so much the poorer (as many do), to gratify his
passion and revenge? Such was the madness of this false prophet. Here
bishop Hall observes, It is ill falling into the hands of those whom
the brute-creatures find unmerciful; for a good man regardeth the life
of his beast. [2.] The ass reasoned with him, v. 30. God enabled not
only a dumb creature to speak, but a dull creature to speak to the
purpose. Three things she argues with him from:--First, His propriety
in her: Am not I thy ass? Note, 1. God has given to man a dominion over
the creatures: they are delivered into his hand to be used, and put
under his feet to be ruled. 2. Even wicked people have a title to the
possessions God gives to them, which they are not to be wronged of. 3.
The dominion God has given us over the creatures is a good reason why
we should not abuse them. We are their lords, and therefore must not be
tyrants. Secondly, Her serviceableness to him: On which thou hast
ridden. Note, It is good for us often to consider how useful the
inferior creatures are, and have been, to us, that we may be thankful
to God, and tender of them. Thirdly, That she was not wont to do so by
him, and had never before crushed his foot, nor fallen down under him;
he might therefore conclude there was something more than ordinary that
made her do so now. Note, 1. The rare occurrence of an offence should
moderate our displeasure against an offender. 2. When the creatures
depart from their wonted obedience to us, we should enquire the cause
within ourselves, and be humbled for our sin.
2. Balaam at length had notice of God's displeasure by the angel, and
this did startle him. When God opened his eyes he saw the angel (v.
31), and then he himself fell flat upon his face, in reverence of that
glorious messenger, and in fear of the sword he saw in his hand. God
has many ways of breading and bringing down the hard and unhumbled
heart. (1.) The angel reproved him for his outrageousness (v. 32, 33):
Wherefore hast thou smitten thy ass? Whether we consider it or no, it
is certain that God will call us to account for the abuses done to his
creatures. Nay, he shows him how much more reason he had to smite upon
his breast, and to condemn himself, than to fly out thus against his
ass ("Thy way is perverse before me, and then how canst thou expect to
prosper?"), and how much wiser his ass was than himself, and how much
beholden he was to her that she turned aside; it was for his safety,
and not for her own, for had she gone on he had been slain, and she had
been saved alive. Note, When our eyes are opened we shall see what
danger we are in in a sinful way, and how much it was for our advantage
to be crossed in it, and what fools we were to quarrel with our crosses
which helped to save our lives. (2.) Balaam then seemed to relent (v.
34): "I have sinned, sinned in undertaking this journey, sinned in
pushing on so violently;" but he excused it with this, that he saw not
the angel; yet, now that he did see him, he was willing to go back
again. That which was displeasing to God was not so much his going as
his going with a malicious design against Israel, and a secret hope
that notwithstanding the proviso with which his permission was clogged
he might prevail to curse them, and so gratify Balak, and get
preferment under him. It does not appear that he was sensible of this
wickedness of his heart, or willing to own it, but, when he finds he
cannot go forward, he will be content (since there is no remedy) to go
back. Here is no sign that his heart is turned, but, if his hands are
tied, he cannot help it. Thus many leave their sins only because their
sins have left them. There seems to be a reformation of the life, but
what will this avail if there be no renovation of the heart? (3.) The
angel however continued his permission: "Go with the men, v. 35. Go, if
thou hast a mind to be made a fool of, and to be shamed before Balak,
and all the princes of Moab. Go, only the word that I shall speak unto
thee, that thou shalt speak, whether thou wilt or no," for this seems
not to be a precept, but a prediction of the event, that he should not
only not be able to curse Israel, but should be forced to bless them,
which would be more for the glory of God and his own confusion than if
he had turned back. Thus God gave him fair warning, but he would not
take it; he went with the princes of Balak. For the iniquity of
Balaam's covetousness God was wroth, and smote him, but he went on
frowardly, Isa. lvii. 17.
Meeting between Balak and Balaam. (b. c. 1452.)
36 And when Balak heard that Balaam was come, he went out to meet him
unto a city of Moab, which is in the border of Arnon, which is in the
utmost coast. 37 And Balak said unto Balaam, Did I not earnestly send
unto thee to call thee? wherefore camest thou not unto me? am I not
able indeed to promote thee to honour? 38 And Balaam said unto Balak,
Lo, I am come unto thee: have I now any power at all to say any thing?
the word that God putteth in my mouth, that shall I speak. 39 And
Balaam went with Balak, and they came unto Kirjath-huzoth. 40 And
Balak offered oxen and sheep, and sent to Balaam, and to the princes
that were with him. 41 And it came to pass on the morrow, that Balak
took Balaam, and brought him up into the high places of Baal, that
thence he might see the utmost part of the people.
We have here the meeting between Balak and Balaam, confederate enemies
to God's Israel; but here they seem to differ in their expectations of
the success. 1. Balak speaks of it with confidence, not doubting but to
gain his point now that Balaam had come. In expectation of this, he
went out to meet him, even to the utmost border of his country (v. 36),
partly to gratify his own impatient desire to see one he had such great
expectations from, and partly to do honour to Balaam, and so to engage
him with his utmost power to serve him. See what respect heathen
princes paid to those that had but the name and face of prophets, and
pretended to have any interest in heaven; and how welcome one was that
came with his mouth full of curses. What a shame is it then that the
ambassadors of Christ are so little respected by most, so much despised
by some, and that those are so coldly entertained who bring tidings of
peace and a blessing! Balak has now nothing to complain of but that
Balaam did not come sooner, v. 37. And he thinks that he should have
considered the importunity Balak had used, Did I not earnestly send to
thee? (and the importunity of people inferior to kings has prevailed
with many against their inclinations), and that he should also have
considered Balak's intentions concerning him: Am not I able to promote
thee to honour? Balak, as king, was in his own kingdom the fountain of
honour, and Balaam should have his choice of all the preferments that
were in his gift; he therefore thinks himself affronted by Balaam's
delays, which looked as if he thought the honours he prepared not
worthy his acceptance. Note, Promotion to honour is a very tempting
bait to many people; and it were well if we would be drawn into the
service of God by the honour he sets before us. Why do we delay to come
unto him? Is not he able to promote us to honour? 2. Balaam speaks
doubtfully of the issue, and bids Balak not depend to much upon him (v.
38): "Have I now any power at all to say any thing? I have come, but
what the nearer am I? Gladly would I curse Israel; but I must not, I
cannot, God will not suffer me." He seems to speak with vexation at the
hook in his nose and the bridle in his jaws, such as Sennacherib was
tied up with, Isa. xxxvii. 29. 3. They address themselves with all
speed to the business. Balaam is nobly entertained over night, a
sacrifice of thanksgiving is offered to the gods of Moab, for the safe
arrival of this welcome guest, and his is treated with a feast upon the
sacrifice, v. 40. And the next morning, that no time might be lost,
Balak takes Balaam in his chariot to the high places of his kingdom,
not only because their holiness (such as it was), he thought, might
give some advantage to his divinations, but their height might give him
a convenient prospect of the camp of Israel, which was to be the butt
or mark at which he must shoot his envenomed arrows. And now Balaam is
really as solicitous to please Balak as ever he had pretended to be to
please God. See what need we have to pray every day, Our Father in
heaven, lead us not into temptation.
__________________________________________________________________
N U M B E R S
CHAP. XXIII.
In this chapter we have Balak and Balaam busy at work to do Israel a
mischief, and, for ought that appears, neither Moses nor the elders of
Israel know any thing of the matter, nor are in a capacity to break the
snare; but God, who keeps Israel, and neither slumbers nor sleeps,
baffles the attempt, without any intercession or contrivance of theirs.
Here is, I. The first attempt to curse Israel. 1. The preparation made
for it by sacrifice, ver. 1-3. 2. The contrary instruction God gave
Balaam, ver. 4, 5. 3. The blessing Balaam was compelled to pronounce
upon Israel, instead of a curse, ver. 7-10. 4. The great disappointment
of Balak, ver. 11, 12. II. The second attempt, in the same manner made,
and in the same manner frustrated, ver. 13-26. III. Preparations made
for a third attempt (ver. 27-30), the issue of which we have in the
next chapter.
Balaam Constrained to Bless Israel; The Blessing Pronounced on Israel. (b. c.
1452.)
1 And Balaam said unto Balak, Build me here seven altars, and prepare
me here seven oxen and seven rams. 2 And Balak did as Balaam had
spoken; and Balak and Balaam offered on every altar a bullock and a
ram. 3 And Balaam said unto Balak, Stand by thy burnt offering, and I
will go: peradventure the Lord will come to meet me: and whatsoever he
showeth me I will tell thee. And he went to an high place. 4 And God
met Balaam: and he said unto him, I have prepared seven altars, and I
have offered upon every altar a bullock and a ram. 5 And the Lord put a
word in Balaam's mouth, and said, Return unto Balak, and thus thou
shalt speak. 6 And he returned unto him, and, lo, he stood by his burnt
sacrifice, he, and all the princes of Moab. 7 And he took up his
parable, and said, Balak the king of Moab hath brought me from Aram,
out of the mountains of the east, saying, Come, curse me Jacob, and
come, defy Israel. 8 How shall I curse, whom God hath not cursed? or
how shall I defy, whom the Lord hath not defied? 9 For from the top of
the rocks I see him, and from the hills I behold him: lo, the people
shall dwell alone, and shall not be reckoned among the nations. 10 Who
can count the dust of Jacob, and the number of the fourth part of
Israel? Let me die the death of the righteous, and let my last end be
like his! 11 And Balak said unto Balaam, What hast thou done unto me? I
took thee to curse mine enemies, and, behold, thou hast blessed them
altogether. 12 And he answered and said, Must I not take heed to speak
that which the Lord hath put in my mouth?
Here is, I. Great preparation made for the cursing of Israel. That
which was aimed at was to engage the God of Israel to forsake them, and
either to be on Moab's side or to stand neuter. O the sottishness of
superstition, to imagine that God will be at men's beck! Balaam and
Balak think to bribe him with altars and sacrifices, offered without
any warrant or institution of his: as if he would eat the flesh of
bulls or drink the blood of goats. Ridiculous nonsense, to think that
these would please God, and gain his favour, when there could be in
them no exercise either of faith or obedience! Yet, it should seem,
they offered these sacrifices to the God of heaven the supreme
Numen--Divinity, and not to any of their local deities. But the
multiplying of altars was an instance of their degeneracy from the
religion of their ancestors, and their apostasy to idolatry; for those
that multiplied altars multiplied gods. Ephraim made many altars to
sin, Hos. viii. 11. Thus they liked not to retain God in their
knowledge, but became vain in their imaginations; and yet
presumptuously expected hereby to gain God over to them from Israel,
who had his sanctuary among them, and his anointed altar. Observe here,
1. How very imperious Balaam was, proud to have the command of a king
and to give law to princes. Such is the spirit of that wicked one who
exalts himself above all that is called God, or that is worshipped.
With what authority does Balaam give orders! Build me here (in the
place I have pitched upon) seven altars, of stone or turf. Thus he
covers his malice against Israel with a show of devotion, but his
sacrifice was an abomination, being brought with such a wicked mind,
Prov. xxi. 27. That which he aimed at was not to honour God with the
sacrifices of righteousness, but to enrich himself with the wages of
unrighteousness. 2. How very obsequious Balak was. The altars were
presently built, and the sacrifices prepared, the best of the sort,
seven bullocks and seven rams. Balak makes no objection to the charge,
nor does he snuff at it, or think it either a weariness or a
disparagement to stand by his burnt-offering as Balaam ordered him.
II. The turning of the curse into a blessing, by the overruling power
of God, in love to Israel, which is the account Moses gives of it,
Deut. xxiii. 5.
1. God puts the blessing into the mouth of Balaam. While the sacrifices
were burning, Balaam retired; he went solitary, into some dark grove on
the top of the high place, v. 3, marg. Thus much he knew, that solitude
gives a good opportunity for communion with God; those that would meet
with him must retire from the world, and the business and conversation
of it, and love to be private, reckoning themselves never less alone
than when alone, because the Father is with them. Enter therefore into
thy closet, and shut the door, and be assured that God will meet thee
if thou seek him in the due order. But Balaam retired with a
peradventure only, having some thoughts that God might meet him; but
being conscious to himself of guilt, and knowing that God had lately
met him in anger, he had reason to speak doubtfully: Peradventure the
Lord will come to meet me, v. 3. But let not such a man think that he
shall receive any favour from God. Nay, it should seem, though he
pretended to go and meet with God, he really designed to use
enchantments; see ch. xxiv. 1. But, whatever he intended. God designed
to serve his own glory by him, and therefore met Balaam, v. 4. What
communion has light with darkness? No friendly communion, we may be
sure. Balaam's way was still perverse, and God was still an adversary
to him; but, Balak having chosen him for his oracle, God would
constrain him to utter such a confession, to the honour of God and
Israel, as should render those for ever inexcusable who should appear
in arms against them. When Balaam was aware that God met him, probably
by an angel, he boasted of his performances: I have prepared seven
altars, and offered upon every altar a bullock and a ram. How had he
done it? It cost him nothing; it was done at Balak's expense; yet, (1.)
He boasts of it, as if he had done some mighty thing. The acts of
devotion which are done in hypocrisy are commonly reflected upon with
pride and vain glory. Thus the Pharisee went up to the temple to boast
of his religion, Luke xviii. 11, 12. (2.) He insists upon it as a
reason why God should gratify him in his desire to curse Israel, as if
now he had made God his debtor, and might draw upon him for what he
pleased. He thinks God is so much beholden to him for these sacrifices
that the least he can do in recompense for them is to sacrifice his
Israel to the malice of the king of Moab. Note, It is a common cheat
that wicked people put upon themselves, to think that by the shows of
piety they may prevail with God to countenance them, and connive at
them, in their greatest immoralities, especially in persecution, Isa.
lxvi. 5. However, thought the sacrifice was an abomination, God took
the occasion of Balaam's expectation to put a word into his mouth (v.
5); for the answer of the tongue if from the Lord, and thus he would
show how much those are mistaken who say, With our tongue we will
prevail, our lips are our own, Ps. xii. 4. He that made man's mouth
knows how to manage it, and to serve his own purposes by it. This
speaks terror to daring sinners, that set their mouth against the
heavens. God can make their own tongues to fall upon them, Ps. lxiv. 8.
And it speaks comfort to God's witnesses, whom at any time he calls out
to appear for him; if God put a word into the mouth of Balaam, who
would have defied God and Israel, surely he will not be wanting to
those who desire to glorify God and edify his people by their
testimony, but it shall be given them in that same hour what they
should speak.
2. Balaam pronounces the blessing in the ears of Balak. He found him
standing by his burnt-sacrifice (v. 6), closely attending it, and
earnestly expecting the success. Those that would have an answer of
peace from God must abide by the sacrifice, and attend on the Lord
without distraction, not weary in well doing. Balaam, having fixed
himself in the place appointed for his denouncing curses against
Israel, which perhaps he had drawn up in form ready to deliver, takes
up his parable, and it proves a blessing, v. 7. He pronounces Israel
safe and happy, and so blesses them.
(1.) He pronounces them safe, and out of the reach of his envenomed
darts. [1.] He owns that the design was to curse them, that Balak sent
for him out of his own country, and that he came, with that intent, v.
7. The message sent to him was, Come, curse me Jacob, and come, defy
Israel. Balak intended to make war upon them, and he would have Balaam
to bless his arms, and to prophesy and pray for the ruin of Israel.
[2.] He owns the design defeated, and his own inability to accomplish
it. He could not so much as give them an ill word or an ill wish: How
shall I curse those whom God has not cursed? v. 8. Not that therefore
he would not do it, but therefore he could not do it. This is a fair
confession, First, Of the weakness and impotency of his own magic
skill, for which others valued him so much, and doubtless he valued
himself no less. He was the most celebrated man of that profession, and
yet owns himself baffled. God had warned the Israelites not to use
divination (Lev. xix. 31), and this providence gave them a reason for
that law, by showing them the weakness and folly of it. As they had
seen the magicians of Egypt befooled, so, here, the great conjurer of
the east. See Isa. xlvii. 12-14. Secondly, It is a confession of the
sovereignty and dominion of the divine power. He owns that he could do
no more than God would suffer him to do, for God could overrule all his
purposes, and turn his counsels headlong. Thirdly, It is a confession
of the inviolable security of the people of God. Note, 1. God's Israel
are owned and blessed of him. He has not cursed them, for they are
delivered from the curse of the law; he has not defied them, nor
rejected or abandoned them, though mean and vile. 2. Those that have
the good-will of Heaven have the ill-will of hell; the serpent and this
seed have an enmity to them. 3. Though the enemies of God's people may
prevail far against them, yet they cannot curse them; that is, they
cannot do them any real mischief, much less a ruining mischief, for
they cannot separate them from the love of God, Rom. viii. 39.
(2.) He pronounces them happy in three things:--
[1.] Happy in their peculiarity, and distinction from the rest of the
nations: From the top of the rock I see him, v. 9. And it seems to have
been a great surprise to him that whereas, it is probable, they were
represented to him as a rude and disorderly rabble, that infested the
countries round about in rambling parties, he was them a regular
incorporated camp, in which appeared all the marks of discipline and
good order; he saw them a people dwelling alone, and foresaw they would
continue so, and their singularity would be their unspeakable honour.
Persons of quality we call person of distinction; this was Israel's
praise, though their enemies turned it to their reproach, that they
differed from all the neighbouring nations, not only in their religion
and sacred rites, but in their diet, and dress, and common usages, as a
people called out of the world, and not to be conformed to it. They
never lost their reputation till they mingled among the heathen, Ps.
cvi. 35. Note, It is the duty and honour of those that are dedicated to
God to be separated from the world, and not to walk according to the
course and custom of it. Those who make conscience of peculiar duties
may take the comfort of peculiar privileges, which it is probable
Balaam has an eye to here. God's Israel shall not stand upon a level
with other nations, but be dignified above them all, as a people near
to God, and set apart for him.
[2.] Happy in their numbers, not so few and despicable as they were
represented to him, but an innumerable company, which made them both
honourable and formidable (v. 10): Who can count the dust of Jacob? The
number of the people was the thing that Balak was vexed at (ch. xxii.
3): Moab was afraid of them, because they were many; and God does here
by Balaam promote that fear and vexation, foretelling their further
increase. Balak would have him see the utmost part of the people (ch.
xxii. 41), hoping the more he saw of them the more he would be
exasperated against them, and throw about his curses with the more
keenness and rage; but it proved quite contrary: instead of being angry
at their numbers, he admired them. The better acquainted we are with
God's people the better opinion we have of them. He takes notice of the
number, First, Of the dust of Jacob; that is, the people of Jacob,
concerning whom it was foretold that they should be as the dust for
number, Gen. xxviii. 14. Thus he owns the fulfilling of the promise
made to the fathers, and expects that it should be yet further
accomplished. Perhaps it was part of David's fault in numbering the
people that he offered to count the dust of Jacob, which God had said
should be innumerable. Secondly, Of the fourth part of Israel, alluding
to the form of their camp, which was cast into four squadrons, under
four standards. Note, God's Israel are a very great body, his spiritual
Israel are so, and they will appear to be so when they shall all be
gathered together unto him in the great day, Rev. vii. 9.
[3.] Happy in their end: Let me die the death of the righteous
Israelites, that are in covenant with God, and let my last end, or
future state, be like theirs, or my recompence, namely, in the other
world. Here, First, It is taken for granted that death is the end of
all men; the righteous themselves must die: and it is good for us to
think of this with application, as Balaam himself does here, speaking
of his own death. Secondly, he goes upon the supposition of the soul's
immortality, and a different state on the other side death, to which
this is a noble testimony, and an evidence of its being anciently known
and believed. For how could the death of the righteous be more
desirable than the death of the wicked upon any other account than as
it involved happiness in another world, since in the manner and
circumstances of dying we see all things come alike to all? Thirdly, He
pronounces the righteous truly blessed, not only while they live, but
when they die, which makes their death not only more desirable than the
death of others, but even more desirable than life itself; for in that
sense his wish may be taken. Not only, "When I do die, let me die the
death of the righteous;" but, "I could even now be willing to die, on
condition that I might die the death of the righteous, and reach my end
this moment, provided it might be like his." Very near the place where
Balaam now was, on one of the mountains of Moab, not long after this,
Moses died, and to that perhaps God, who put this word into his mouth,
designed it should have a reference, that by it Moses might be
encouraged to go up and die such a death as Balaam himself wished to
die. Fourthly, He shows his opinion of religion to be better than his
resolution; there are many who desire to die the death of the
righteous, but do not endeavour to live the life of the righteous.
Gladly would they have their end like theirs, but not their way. They
would be saints in heaven, but not saints on earth. This is the desire
of the slothful, which kills him, because his hands refuse to labour.
This of Balaam's is only a wish, not a prayer, and it is a vain wish,
being only a wish for the end, without any care for the means. Thus far
this blessing goes, even to death, and beyond it, as far as the last
end. Now,
III. We are told, 1. How Balak fretted at it, v. 11. He pretended to
honour the Lord with his sacrifices, and to wait for the answer God
would send him; and yet, when it did not prove according to his mind,
he forgot God, and flew into a great passion against Balaam, as if it
had been purely his doing: "What hast thou done unto me! How hast thou
disappointed me!" Sometimes God makes the enemies of his church a
vexation one to another, while he that sits in heaven laughs at them,
and the efforts of their impotent malice. 2. How Balaam was forced to
acquiesce in it. He submits because he cannot help it, and yet humours
the thing with no small address, as if he had been peculiarly
conscientious, answering Balak with the gravity of a prophet: Must I
not take heed to speak that which the Lord has put in my mouth? v. 12.
Thus a confession of God's overruling power is extorted from a wicked
prophet, to the further confusion of a wicked prince.
Balaam Again Blesses Israel. (b. c. 1452.)
13 And Balak said unto him, Come, I pray thee, with me unto another
place, from whence thou mayest see them: thou shalt see but the utmost
part of them, and shalt not see them all: and curse me them from
thence. 14 And he brought him into the field of Zophim, to the top of
Pisgah, and built seven altars, and offered a bullock and a ram on
every altar. 15 And he said unto Balak, Stand here by thy burnt
offering, while I meet the Lord yonder. 16 And the Lord met Balaam, and
put a word in his mouth, and said, Go again unto Balak, and say thus.
17 And when he came to him, behold, he stood by his burnt offering, and
the princes of Moab with him. And Balak said unto him, What hath the
Lord spoken? 18 And he took up his parable, and said, Rise up, Balak,
and hear; hearken unto me, thou son of Zippor: 19 God is not a man,
that he should lie; neither the son of man, that he should repent: hath
he said, and shall he not do it? or hath he spoken, and shall he not
make it good? 20 Behold, I have received commandment to bless: and he
hath blessed; and I cannot reverse it. 21 He hath not beheld iniquity
in Jacob, neither hath he seen perverseness in Israel: the Lord his God
is with him, and the shout of a king is among them. 22 God brought them
out of Egypt; he hath as it were the strength of an unicorn. 23 Surely
there is no enchantment against Jacob, neither is there any divination
against Israel: according to this time it shall be said of Jacob and of
Israel, What hath God wrought! 24 Behold, the people shall rise up as a
great lion, and lift up himself as a young lion: he shall not lie down
until he eat of the prey, and drink the blood of the slain. 25 And
Balak said unto Balaam, Neither curse them at all, nor bless them at
all. 26 But Balaam answered and said unto Balak, Told not I thee,
saying, All that the Lord speaketh, that I must do? 27 And Balak said
unto Balaam, Come, I pray thee, I will bring thee unto another place;
peradventure it will please God that thou mayest curse me them from
thence. 28 And Balak brought Balaam unto the top of Peor, that looketh
toward Jeshimon. 29 And Balaam said unto Balak, Build me here seven
altars, and prepare me here seven bullocks and seven rams. 30 And Balak
did as Balaam had said, and offered a bullock and a ram on every altar.
Here is, I. Preparation made the second time, as before, for the
cursing of Israel. 1. The place is changed, v. 13. Balak fancied that
Balaam, having so full a prospect of the whole camp of Israel, from the
top of the rocks (v. 9), was either so enamoured with the beauty of it
that he would not curse them or so affrighted with the terror of it
that he durst not; and therefore he would bring him to another place,
form which he might see only some part of them, which would appear more
despicable, and that part at least which would lie in view he hoped he
might obtain leave to curse, and so by degrees he should get ground
against them, intending, no doubt, if he had gained this point, to make
his attack on that part of the camp of Israel which Balaam now had in
his eye, and into which he was to throw the fireballs of his curses.
See how restless and unwearied the church's enemies are in their
malicious attempts to ruin it; they leave no stone unturned, no project
untried, to compass it. O that we were as full of contrivance and
resolution in prosecuting good designs for the glory of God! 2. The
sacrifices are repeated, new altars are built, a bullock and a ram
offered on every altar, and Balak attends his sacrifice as closely as
ever, v. 14, 15. Were we thus earnest to obtain the blessing as Balak
was to procure a curse (designedly upon Israel, but really upon himself
and his people), we should not grudge the return both of the charge and
of the labour of religious exercises. 3. Balaam renews his attendance
on God, and God meets him the second time, and puts another word into
his mouth, not to reverse the former, but to ratify it, v. 16, 17. If
God said not to Balaam, Seek in vain, much less will he say so to any
of the seed of Jacob, who shall surely find him, not only as Balaam,
their instructor and oracle, but their bountiful rewarder. When Balaam
returned Balak was impatient to know what message he had: "What hath
the Lord spoken? Are there any better tidings yet, any hopes of
speeding?" This should be our enquiry when we come to hear the word of
God. See Jer. xxiii. 35.
II. A second conversion of the curse into a blessing by the overruling
power of God; and this blessing is both larger and stronger than the
former, and quite cuts off all hopes of altering it. Balak having been
so forward to ask what the Lord had spoken (v. 17), Balaam now
addresses himself particularly to him (v. 18): Rise up, Balak, and
hear. It was a message from God that he had to deliver, and it is
required of Balak, though a king, that he attend (hear and hearken,
with a close application of mind, let not a word slip), and also that
he attend with reverence: Rise up, and hear. His successor Eglon, when
he was to receive a message from God, rose out of his seat, Judg. iii.
20.
1. Two things Balaam in this discourse informs Balak of, sorely to his
grief and disappointment:--
(1.) That he had no reason to hope that he should ruin Israel.
[1.] It would be to no purpose to attempt to ruin them, and he would
deceive himself if he expected it, for three reasons:--
First, Because God is unchangeable: God is not a man that he should
lie, v. 19. Men change their minds, and therefore break their words;
they lie, because they repent. But God does neither. He never changes
his mind, and therefore never recalls his promise. Balaam had owned (v.
8) that he could not alter God's counsel, and thence he infers here
that God himself would not alter it; such is the imperfection of man,
and such the perfection of God. It is impossible for God to lie, Heb.
vi. 18. And, when in scripture he is said to repent, it is not meant of
any change of his mind (for he is in one mind, and who can turn him?)
but only of the change of his way. This is a great truth, that with God
there is no variableness nor shadow of turning. Now here, 1. He appeals
to Balak himself concerning it: "Hath he said, and shall he not do it?
Said it in his own purpose, and shall he not perform it in his
providence, according to the counsel of his will? Hath he spoken in his
word, in his promise, and shall he not make it good? Can we think
otherwise of God than that he is unchangeably one with himself and true
to his word? All his decrees are unalterable, and all his promises
inviolable." 2. He applies this general truth to the case in hand (v.
20): He hath blessed and I cannot reverse it, that is, "I cannot
prevail with him to reverse it." Israel were of old a blessed people, a
seed that the Lord had blessed; the blessing of Abraham came upon them;
they were born under the blessing of the covenant, and born to the
blessing of Canaan, and therefore they could not be cursed, unless you
could suppose that the God of eternal truth should break his word, and
become false to himself and his people.
Secondly, Because Israel are at present unblamable: he has not beheld
iniquity in Jacob, v. 21. Not but that there was iniquity in Jacob, and
God saw it; but, 1. There was not such a degree of iniquity as might
provoke God to abandon them and give them up to ruin. As bad as they
were, they were not so bad as this. 2. There was no idolatry among
them, which is in a particular manner called iniquity and perverseness;
we have found nothing of that kind in Israel since the golden calf, and
therefore, though they were in other instances very provoking, yet God
would not cast them off. Balaam knew that nothing would separate
between them and God but sin. While God saw no reigning sin among them,
he would send no destroying curse among them; and therefore, as long as
they kept in with God, he despaired of ever doing them any mischief.
Note, While we keep from sin we keep from harm. Some give another sense
of those words; they read it thus: He has not beheld wrong offered to
Jacob, nor will he see any grievance done to Israel, that is, "He has
not nor will he permit it, or allow it; he will not see Israel injured,
but he will right them, and avenge their quarrel." Note, God will not
bear to see any injury done to his church and people; for what is done
against them he takes as done against himself, and will reckon for it
accordingly.
Thirdly, Because the power of both was irresistible. He shows Balak
that there was no contending with them, it was to no purpose to attempt
it; for, 1. They had the presence of God with them: "The Lord his God
is with him in a particular manner, and not provoked to withdraw from
him." 2. They had the joy of that presence, and were always made to
triumph in it: The shout or alarm of a king is among them. They shout
against their enemies, as sure of victory and success, glorying
continually in God as their King and conqueror for them. 3. They had
had the experience of the benefit of God's presence with them, and his
power engaged for them; for God brought them out of Egypt, v. 22. The
power which had done that could never be restrained, never resisted;
and, having begun so gloriously, he would no doubt finish gloriously.
4. While they had God's presence with them they had the strength of a
unicorn, able to make head against all that opposed them. See ch. xxiv.
8. Such is the strength which the God of Israel gives unto his people.
[2.] From all this he infers that it was to no purpose for him to think
of doing them a mischief by all the arts he could use, v. 23. First, He
owns himself baffled. Surely there is no enchantment against Jacob so
as to prevail. The curses of hell can never take place against the
blessings of heaven. Not but that attempts of this kind would be made,
but they would certainly be fruitless and ineffectual. Some observe
that Jacob denotes the church low and afflicted, Israel denotes it
prosperous and advanced; but be the church high or low, be her friends
few or many, let second causes smile or frown, it comes all to one: no
weapon formed against it shall prosper. Note, God easily can, and
certainly will, baffle and disappoint all the devices and designs of
the powers of darkness against his church, so that they shall not
prevail to destroy it. Secondly, He foresees that this would be
remembered in time to come. According to this time, that is, with
reference to this we are now about, it shall be said concerning Jacob
and Israel, and said by them, What hath God wrought! What great things
hath God done for his people! It shall be said with wonder, joy, and
thankfulness, and a challenge to the neighbouring nations to produce
any similar instances of the care of their gods for them. Note, The
defeating of the designs of the church's enemies ought to be had in
everlasting remembrance to the glory of God. There is none like unto
the God of Jeshurun. What Balaam says here concerning the pre-eminence
of the God of Israel above all the gods of the Gentiles perhaps Moses
refers to when he says (Deut. xxxii. 31), Their rock is not as our
rock, even our enemies themselves being judges, Balaam particularly.
Balak therefore has no hopes of ruining Israel. But,
(2.) Balaam shows him that he had more reason to fear being ruined by
them, for they were likely to make bloody work among his neighbours;
and, if he and his country escaped, it was not because he was too great
for them to meddle with, but because he fell not within their
commission v. 24. Behold, and tremble; the people that now have lain
for some time closely encamped do but repose themselves for a while
like a lion couchant, but shortly they shall rise up as a great lion, a
lion rampant, that shall not lie down till he eat of the prey, and
drink the blood of the slain. This seems to point at the victories he
foresaw they would obtain over the Canaanites, that they would never
lay down their arms till they had made a complete conquest of the land
they had now in view; and, when his neighbour's house was on fire, he
had reason to think his own in danger.
2. Now what was the issue of this disappointment?
(1.) Balak and Balaam were both of them sick of the cause. [1.] Balak
is now willing to have his conjurer silenced. Since he cannot say what
he would have him, he wishes him to say nothing: "Neither curse them at
all nor bless them at all, v. 25. If thou canst not curse them, I
beseech thee not to bless them. If thou canst no assist and encourage
my forces, yet do not oppose and dispirit them" Note, God can make
those that depart from him weary of the multitude of their counsels,
Isa. xlvii. 13; lvii. 10. [2.] Balaam is still willing to own himself
overruled, and appeals to what he had said in the beginning of this
enterprise (ch. xxii. 38): All that the Lord speaketh, that I must do,
v. 26. This sows, First, In general, that the way of man is not in
himself; there are many devices in man's heart, but God's counsels
shall stand. Secondly, In particular, that, as no weapon formed against
the church shall prosper, so every tongue that rises against her in
judgment God will control and condemn, Isa. liv. 17.
(2.) Yet they resolve to make another attempt. They think it scorn to
be baffled, and therefore pursue the design, though it be only to their
further confusion. And now the third time, [1.] They change the place.
Balak is at last convinced that it is not Balaam's fault, on whom,
before, he had laid the blame, but that really he was under a divine
check, and therefore now he hopes to bring him to a place whence God
might at least permit him to curse them, v. 27. Probably he and Balaam
were the more encouraged thus to repeat their attempt because God had
the second time allowed Balaam to go, though he had forbidden him the
first time. Since by repeated trials they had carried that point, they
hope in like manner to carry this. Thus because sinners are borne with,
and sentence against their evil works is not executed speedily, their
hearts are the more fully set in them to do evil. The place to which
Balak now took Balaam was the top of Peor, the most eminent high place
in all his country, where, it is probable, Baal was worshipped, and it
was thence called Baal-peor. He chose this place with a hope, either,
First, That it being the residence (as he fancied) of Baal, the god of
Moab, Jehovah the God of Israel would not, or could not, come hither to
hinder the operation; or, Secondly, That, it being a place acceptable
to his god, it would be so to the Lord, and there he would be brought
into a good humour. Such idle conceits have foolish men of God, and so
vain are their imaginations concerning him. Thus the Syrians fancied
the Lord to be God of the hills, but not of the valleys (1 Kings xx.
28), as if he were more powerful in one place than he is in every
place. [2.] They repeat their sacrifice, seven bullocks and seven rams,
upon seven altars, v. 29, 30. Thus do they persevere in their expensive
oblations, though they had no promise on which to build their hopes of
speeding. Let not us therefore, who have a promise that the vision at
the end shall speak and not lie, be discouraged by delays, but continue
instant in prayer, and not faint, Luke xviii. 1.
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N U M B E R S
CHAP. XXIV.
This chapter continues and concludes the history of the defeat of the
counsels of Balak and Balaam against Israel, not by might, nor by
power, but by the Spirit of the Lord of hosts; and as great an instance
it is of God's power over the children of men, and his favour towards
his own children, as any of the victories recorded in the book of the
wars of the Lord. What preparation was made the third time for the
cursing of Israel we read of in the close of the foregoing chapter. In
this chapter we are told, I. What the blessing was into which that
intended curse was turned, ver. 1-9. II. How Balak dismissed Balaam
from his service thereupon, ver. 10-13. III. The predictions Balaam
left behind him concerning Israel, and some of the neighbouring
nations, ver. 14, &c.
Balaam Blesses Israel a Third Time. (b. c. 1452.)
1 And when Balaam saw that it pleased the Lord to bless Israel, he went
not, as at other times, to seek for enchantments, but he set his face
toward the wilderness. 2 And Balaam lifted up his eyes, and he saw
Israel abiding in his tents according to their tribes; and the spirit
of God came upon him. 3 And he took up his parable, and said, Balaam
the son of Beor hath said, and the man whose eyes are open hath said: 4
He hath said, which heard the words of God, which saw the vision of the
Almighty, falling into a trance, but having his eyes open: 5 How goodly
are thy tents, O Jacob, and thy tabernacles, O Israel! 6 As the valleys
are they spread forth, as gardens by the river's side, as the trees of
lign aloes which the Lord hath planted, and as cedar trees beside the
waters. 7 He shall pour the water out of his buckets, and his seed
shall be in many waters, and his king shall be higher than Agag, and
his kingdom shall be exalted. 8 God brought him forth out of Egypt; he
hath as it were the strength of an unicorn: he shall eat up the nations
his enemies, and shall break their bones, and pierce them through with
his arrows. 9 He couched, he lay down as a lion, and as a great lion:
who shall stir him up? Blessed is he that blesseth thee, and cursed is
he that curseth thee.
The blessing itself which Balaam here pronounces upon Israel is much
the same with the two we had in the foregoing chapter; but the
introduction to it is different.
I. The method of proceeding here varies much in several instances. 1.
Balaam laid aside the enchantments which he had hitherto depended on,
used no spells, or charms, or magic arts, finding they did him no
service; it was to no purpose to deal with the devil for a curse, when
it was plain that God was determined immovably to bless, v. 1. Sooner
or later God will convince men of their folly in seeking after lying
vanities, which cannot profit. To what purpose should he seek for
enchantment? He knew that God was out of the reach of them. 2. He did
not now retire into a solitary place as before, but set his face
directly towards the wilderness where Israel lay encamped; and, since
there is no remedy, but they must be blessed, he will design nothing
else, but will submit by compulsion. 3. Now the Spirit of God came upon
him, that is, the Spirit of prophecy, as upon Saul to prevent him from
taking David, 1 Sam. xix. 23. He spoke not his own sense, but the
language of the Spirit that came upon him. 4. He used a different
preface now from what he had used before (v. 3, 4), much like that of
David (2 Sam. xxiii. 1-3), yet savouring very much (as some think) of
pride and vain-glory, taking all the praise of this prophecy to
himself, and magnifying himself as one of the cabinet-council of
heaven. Two things he boasts of:--(1.) The favour God did him in making
known himself to him. He heard the words of God, and saw the vision of
the Almighty. God himself had met him and spoken to him (ch. xxiii.
16), and with this he was greatly puffed up. Paul speaks with humility
of his visions and revelations (2 Cor. xii. 1), but Balaam speaks of
his with pride. (2.) His own power to receive and bear those
revelations. He fell into a trance indeed, as other prophets did, but
he had his eyes open. This he mentions twice; but the words in the
original are not the same. The man whose eyes were shut, some think it
may be read so (v. 3-9), but now having his eyes open, v. 4. When he
attempted to curse Israel, he owns, he was in a mistake, but now he
began to see his error, and yet still he remained blinded by
covetousness and ambition, those foolish and hurtful lusts. Note, [1.]
Those that oppose God and his people will sooner or later be made to
see themselves wretchedly deceived. [2.] Many have their eyes open that
have not their hearts open, are enlightened, but not sanctified; and
that knowledge which puffs men up with pride will but serve to light
them to hell, whither many go with their eyes open.
II. Yet the blessing is for substance the same with those before.
Several things he admires in Israel:--
1. Their beauty (v. 5): How goodly are thy tents, O Jacob! Though they
dwelt not in stately palaces, but in coarse and homely tents, and
these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in
those tents, because of their admirable order, according to their
tribes, v. 2. Nothing recommends religion more to the good opinion of
those that look upon it at a distance than the unity and harmony of its
professors, Ps. cxxxiii. 1. The amiableness of this people, and the
great reputation they should gain among their neighbours, are compared
(v. 6) to the beauty and sweetness of fruitful valleys and fine
gardens, flourishing trees and fragrant spices. Note, Those whose eyes
are open see the saints on the earth to be excellent ones, and their
delight is accordingly in them. The righteous, doubtless, is more
excellent than his neighbour. They are trees which the Lord has
planted; that is their excellency. The branches of righteousness are
the planting of the Lord. See Hos. xiv. 5-7.
2. Their fruitfulness and increase. This may be intended by those
similitudes (v. 6) of the valleys, gardens, and trees, as well as by
those expressions (v. 7), He shall pour the water out of his buckets;
that is, God shall water them with his blessing like rain from heaven,
and then his seed shall be in many waters. Compare Hos. ii. 23, I will
sow her unto me in the earth. And waters are in scripture put for
peoples, and multitudes, and nations. This has been fulfilled in the
wonderful increase of that nation and their vast multitude even in
their dispersion.
3. Their honour and advancement. As the multitude of the people is the
honour of the prince, so the magnificence of the prince is the honour
of the people; Balaam therefore foretells that their king shall be
higher than Agag. Agag, it is probable, was the most potent monarch in
those parts; Balaam knew of none more considerable than he was; he rose
above the rest of his neighbours. But Balaam foretells that Israel's
chief commander, who, after Moses, was Joshua, should be more great and
honourable than ever Agag was, and make a far better figure in history.
Saul, their first king, triumphed over Agag, though, it is said, he
came delicately.
4. Their power and victory, v. 8. (1.) He looks back upon what they had
done, or rather what had been done for them: God brought them forth out
of Egypt; this he had spoken of before, ch. xxiii. 22. The wonders that
attended their deliverance out of Egypt contributed more to their
honour, and the terror of their adversaries, than any thing else, Josh.
ii. 10. He that brought them out of Egypt will not fail to bring them
into Canaan, for, as for God, his work is perfect. (2.) He looks down
upon their present strength. Israel hath, as it were, the strength of a
unicorn, of which creature it is said (Job xxxix. 9, 10), Will he be
willing to serve thee, or abide by thy crib? Canst thou bind him with
his band in the furrow? "No, Israel is too powerful to be checked or
held in by my curses or thy armies." (3.) He looks forward to their
future conquests: He shall eat up the nations his enemies; that is, "he
shall not only destroy and devour them as easily and irresistibly as a
lion does his prey, but he shall himself be strengthened, and fattened,
and enriched, by their spoils."
5. Their courage and security: He lay down as a lion, as a great lion,
v. 9. Now he does so in the plains of Moab, and asks no leave of the
king of Moab, nor is he in fear of him; shortly will he do so in
Canaan. When he has torn his prey, he will take his repose, quiet from
the fear of evil, and bid defiance to all his neighbours; for who shall
stir up a sleeping lion? It is observed of lions (as the learned bishop
Patrick takes notice here) that they do not retire into places of
shelter to sleep, but lie down any where, knowing that none dares
meddle with them: thus secure were Israel in Canaan, chiefly in the
days of David and Solomon; and thus is the righteous bold as a lion
(Prov. xxviii. 1), not to assault others, but to repose themselves,
because God maketh them to dwell in safety, Ps. iv. 8.
6. Their interest, and influence upon their neighbours. Their friends,
and those in alliance with them, were happy: Blessed is he that
blesseth thee; those that do them any kindness will certainly fare the
better for it. But their enemies, and those in arms against them, were
certainly miserable: Cursed is he that curseth thee; those that do them
any injury do it at their peril; for God takes what is done to them,
whether good or evil, as done to himself. Thus he confirms the blessing
of Abraham (Gen. xii. 3), and speaks as if therefore he did at this
time bless Israel, and not curse them, because he desired to share in
the blessing of Israel's friends and dreaded the curse on Israel's
enemies.
Balak's Remonstrance. (b. c. 1452.)
10 And Balak's anger was kindled against Balaam, and he smote his hands
together: and Balak said unto Balaam, I called thee to curse mine
enemies, and, behold, thou hast altogether blessed them these three
times. 11 Therefore now flee thou to thy place: I thought to promote
thee unto great honour; but, lo, the Lord hath kept thee back from
honour. 12 And Balaam said unto Balak, Spake I not also to thy
messengers which thou sentest unto me, saying, 13 If Balak would give
me his house full of silver and gold, I cannot go beyond the
commandment of the Lord, to do either good or bad of mine own mind; but
what the Lord saith, that will I speak? 14 And now, behold, I go unto
my people: come therefore, and I will advertise thee what this people
shall do to thy people in the latter days.
We have here the conclusion of this vain attempt to curse Israel, and
the total abandonment of it. 1. Balak made the worst of it. He broke
out into a rage against Balaam (v. 10), expressed both in words and
gesture the highest degree of vexation at the disappointment; he smote
his hands together, for indignation, to see all his measures thus
broken, and his project baffled. He charged Balaam with putting upon
him the basest affront and cheat imaginable: "I called thee to curse my
enemies, and thou hast shown thyself in league with them, and in their
interests, for thou hast blessed them these three times, though, by
appointing the altars to be built and sacrifices to be offered, thou
madest be believe thou wouldest certainly curse them." Hereupon he
forbade him his presence, expelled him his country, upbraided him with
the preferments he had designed to bestow upon him, but now would not
(v. 11): "The Lord hath kept thee back from honour. See what thou
gettest by pleasing the Lord, instead of pleasing me; thou has hindered
thy preferment by it." Thus those who are any way losers by their duty
are commonly upbraided with it, as fools, for preferring it before
their interest in the world. Whereas, if Balaam had been voluntary and
sincere in his adherence to the word of the Lord, though he lost the
honour Balak designed him by it, God would have made that loss up to
him abundantly to his advantage. 2. Balaam made the best if it. (1.) He
endeavours to excuse the disappointment. And a very good excuse he has
for it, that God restrained him from saying what he would have said,
and constrained him to say what he would not; and that this was what
Balak ought not to be displeased at, not only because he could not help
it, but because he had told Balak before what he must depend upon, v.
12, 13. Balak could not say that he had cheated him, since he had given
him fair notice of the check he found himself under. (2.) He endeavours
to atone for it, v. 14. Though he cannot do what Balak would have him
do, yet, [1.] He will gratify his curiosity with some predictions
concerning the nations about him. It is natural to us to be pleased
with prophecy, and with this he hopes to pacify the angry prince. [2.]
He will satisfy him with an assurance that, whatever this formidable
people should do to his people, it should not be till the latter days;
so that he, for his part, needed not to fear any mischief or
molestation from them; the vision was for a great while to come, but in
his days there should be peace. [3.] He will put him into a method of
doing Israel a mischief without the ceremonies of enchantment and
execration. This seems to be implied in that word: I will advertise
thee; for it properly signifies, I will counsel thee. What the counsel
was is not set down here, because it was given privately, but we are
told afterwards what it was, ch. xxxi. 16. He counselled him to entice
the Israelites to idolatry, Rev. ii. 14. Since he could not have leave
from God to curse them, he puts him in a way of getting help from the
devil to tempt them. Flectere si nequeo superos, Acheronta movebo--If I
cannot move heaven, I will solicit hell.
Balaam's Prophecy. (b. c. 1452.)
15 And he took up his parable, and said, Balaam the son of Beor hath
said, and the man whose eyes are open hath said: 16 He hath said, which
heard the words of God, and knew the knowledge of the most High, which
saw the vision of the Almighty, falling into a trance, but having his
eyes open: 17 I shall see him, but not now: I shall behold him, but not
nigh: there shall come a Star out of Jacob, and a Sceptre shall rise
out of Israel, and shall smite the corners of Moab, and destroy all the
children of Sheth. 18 And Edom shall be a possession, Seir also shall
be a possession for his enemies; and Israel shall do valiantly. 19 Out
of Jacob shall come he that shall have dominion, and shall destroy him
that remaineth of the city. 20 And when he looked on Amalek, he took up
his parable, and said, Amalek was the first of the nations; but his
latter end shall be that he perish for ever. 21 And he looked on the
Kenites, and took up his parable, and said, Strong is thy
dwellingplace, and thou puttest thy nest in a rock. 22 Nevertheless the
Kenite shall be wasted, until Asshur shall carry thee away captive. 23
And he took up his parable, and said, Alas, who shall live when God
doeth this! 24 And ships shall come from the coast of Chittim, and
shall afflict Asshur, and shall afflict Eber, and he also shall perish
for ever. 25 And Balaam rose up, and went and returned to his place:
and Balak also went his way.
The office of prophets was both to bless and to prophesy in the name of
the Lord. Balaam, as a prophet, per force had blessed Israel; here he
foretells future events.
I. His preface is much the same as that, v. 3, 4. He personates a true
prophet admirably well, God permitting and directing him to do so,
because, whatever he was, the prophecy itself was a true prophecy. He
boasts, 1. That his eyes are open (v. 15), for prophets were in old
time called seers (1 Sam. ix. 9), because they must speak what they had
seen, and therefore, before they opened their lips, it was necessary
that they should have their eyes open. 2. That he has heard the words
of God, which many do that do not heed them, nor hear God in them. 3.
That he knew the knowledge of the Most High; this is added here. A man
may be full of the knowledge of God and yet utterly destitute of the
grace of God, may receive the truth in the light of it and yet be a
stranger to the love of it. 4. That he saw the vision of the Almighty,
but not so as to be changed into the same image. He calls God the Most
High, and the Almighty; no man could speak more honourably of him, nor
seem to put a greater value upon his acquaintance with him, and yet he
had no true fear of him, love to him, or faith in him, so far may a man
go towards heaven, and yet come short.
II. Here is his prophecy concerning him that should be the crown and
glory of his people Israel, who is, 1. David in the type, who not now,
not quickly, but in process of time, should smite the corners of Moab.
(v. 17), and take possession of Mount Seir, and under whom the forces
of Israel should do valiantly, v. 18. This was fulfilled when David
smote Moab, and measured them with a line, so that the Moabites became
David's servants, 2 Sam. viii. 2. And at the same time the Edomites
likewise were brought into obedience to Israel, v. 14. But, 2. Our Lord
Jesus, the promised Messiah, is chiefly pointed at in the antitype, and
of him it is an illustrious prophecy; it was the will of God that
notice should thus be given of his coming, a great while before, not
only to the people of the Jews, but to other nations, because his
gospel and kingdom were to extend themselves so far beyond the borders
of the land of Israel. It is here foretold, (1.) That while: "I shall
see him, but not now; I do see him in vision, but at a very great
distance, through the interposing space of 1500 years at least." Or
understand it thus:--Balaam, a wicked man, shall see Christ, but shall
not see him nigh, nor see him as Job, who saw him as his Redeemer, and
saw him for himself, Job xix. 25, 27. When he comes in the clouds every
eye shall see him, but many will see him (as the rich man in hell saw
Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as
a star and a sceptre, the former denoting his glory and lustre, and the
bright and morning star, the latter his power and authority; it is he
that shall have dominion. Perhaps this prophecy of Balaam (one of the
children of the east) concerning a star that should arise out of Jacob,
as the indication of a sceptre arising in Israel, being preserved by a
tradition of that country, gave occasion to the wise men, who were of
the east too, upon the sight of an unusual star over the land of Judea,
to enquire for him that was born king of the Jews, Matt. ii. 2. (3.)
That his kingdom shall be universal, and victorious over all
opposition, which was typified by David's victories over Moab and Edom.
But the Messiah shall destroy, or, as some read it, shall rule over,
all the children of Seth. (v. 17), that is, all the children of men,
who descend from Seth, the son of Adam, the descendants of the rest of
Adam's sons being cut off by the deluge. Christ shall be king, not only
of Jacob and Israel, but of all the world; so that all the children of
Seth shall be either governed by his golden sceptre or dashed in pieces
by his iron rod. He shall set up a universal rule, authority, and
power, of his own, and shall put down all opposing rule, 1 Cor. xv. 24.
He shall unwall all the children of Seth; so some read it. He shall
take down all their defences and carnal confidences, so that they shall
either admit his government or lie open to his judgments. (4.) That his
Israel shall do valiantly; the subjects of Christ, animated by his
might, shall maintain a spiritual war with the powers of darkness, and
be more than conquerors. The people that do know their God shall be
strong, and do exploits, Dan. xi. 32.
III. Here is his prophecy concerning the Amalekites and Kenites, part
of whose country, it is probable, he had now in view. 1. The Amalekites
were now the chief of the nations (v. 20), therefore Agag was spoken of
(v. 7) as an eminent prince, and they were the first that engaged
Israel when they came out of Egypt; but the time will come when that
nation, as great as it looks now, will be totally ruined and rooted
out: His latter end shall be that he perish for ever. Here Balaam
confirms that doom of Amalek which Moses had read (Exod. xv. 14, 16),
where God had sworn that he would have perpetual war with Amalek. Note,
Those whom God is at war with will certainly perish for ever; for when
God judges he will overcome. 2. The Kenites were now the securest of
the nations; their situation was such as that nature was their
engineer, and had strongly fortified them: "Thou puttest thy nest (like
the eagle) in a rock, v. 21. Thou thinkest thyself safe, and yet the
Kenites shall be wasted (v. 22) and gradually brought to decay, till
they be carried away captive by the Assyrians," which was done at the
captivity of the ten tribes. Note, Bodies politic, like natural bodies,
though of the strongest constitutions, will gradually decay, and come
to ruin at last; even a nest in a rock will be no perpetual security.
IV. Here is a prophecy that looks as far forward as the Greeks and
Romans, for theirs is supposed to be meant by the coast of Chittim, v.
24.
1. The introduction to this parable; this article of his prophecy is
very observable (v. 23): Alas! who shall live when God doeth this? Here
he acknowledges all the revolutions of states and kingdoms to be the
Lord's doing: God doeth this; whoever are the instruments, he is the
supreme director. But he speaks mournfully concerning them, and has a
very melancholy prospect of these events: Who shall live? Either, (1.)
These events are so distant, and so far off to come, that it is hard to
say who shall live till they come; but, whoever shall live to see them,
there will be amazing turns. Or, (2.) They will be so dismal, and make
such desolations, that scarcely any will escape or be left alive; who
shall live when death rides in triumph? Rev. vi. 8. Those that live
then will be as brands plucked out of the fire, and will have their
lives given them as a prey. God fit us for the worst of times!
2. The prophecy itself is observable. Both Greece and Italy lie much
upon the sea, and therefore their armies were sent forth mostly in
ships. Now he seems here to foretell, (1.) That the forces of the
Grecians should humble and bring down the Assyrians, who were united
with the Persians, which was fulfilled when the eastern country was
overcome, or overrun rather, by Alexander. (2.) That theirs and the
Roman forces should afflict the Hebrews, or Jews, who were called the
children of Eber; this was fulfilled in part when the Grecian empire
was oppressive to the Jewish nation, but chiefly when the Roman empire
ruined it and put a period to it. But, (3.) That Chittim, that is, the
Roman empire, in which the Grecian was at length swallowed up, should
itself perish for ever, when the stone cut out of the mountain without
hands shall consume all these kingdoms, and particularly the feet of
iron and clay, Dan. ii. 34. Thus (says Dr. Lightfoot) Balaam, instead
of cursing the church, curses Amalek the first, and Rome the last,
enemy of the church. And so let all thy enemies perish, O Lord!
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N U M B E R S
CHAP. XXV.
Israel, having escaped the curse of Balaam, here sustains a great deal
of damage and reproach by the counsel of Balaam, who, it seems, before
he left Balak, put him into a more effectual way than that which Balak
thought of to separate between the Israelites and their God. "The Lord
will not be prevailed with by Balaam's charms to ruin them; try if they
will not be prevailed with by the charms of the daughters of Moab to
ruin themselves." None are more fatally bewitched than those that are
bewitched by their own lusts. Here is, I. The sin of Israel; they were
enticed by the daughters of Moab both to whoredom and to idolatry, ver.
1-3. II. The punishment of this sin by the hand of the magistrate (ver.
4, 5) and by the immediate hand of God, ver. 9. III. The pious zeal of
Phinehas in slaying Zimri and Cozbi, two impudent sinners, ver. 6, 8,
14, 15. IV. God's commendation of the zeal of Phinehas, ver. 10-13. V.
Enmity put between the Israelites and the Midianites, their tempters,
as at first between the woman and the serpent, ver. 16, &c.
The Sin of Israel. (b. c. 1452.)
1 And Israel abode in Shittim, and the people began to commit whoredom
with the daughters of Moab. 2 And they called the people unto the
sacrifices of their gods: and the people did eat, and bowed down to
their gods. 3 And Israel joined himself unto Baal-peor: and the anger
of the Lord was kindled against Israel. 4 And the Lord said unto
Moses, Take all the heads of the people, and hang them up before the
Lord against the sun, that the fierce anger of the Lord may be turned
away from Israel. 5 And Moses said unto the judges of Israel, Slay ye
every one his men that were joined unto Baal-peor.
Here is, I. The sin of Israel, to which they were enticed by the
daughters of Moab and Midian; they were guilty both of corporal and
spiritual whoredoms, for Israel joined himself unto Baal-peor, v. 3.
Not all, nor the most, but very many, were taken in this snare. Now
concerning this observe, 1. That Balak, by the advice of Balaam, cast
this stumbling-block before the children of Israel, Rev. ii. 14. Note,
Those are our worst enemies that draw us to sin, for that is the
greatest mischief any man can do us. If Balak had drawn out his armed
men against them to fight them, Israel had bravely resisted, and no
doubt had been more than conquerors; but now that he sends his
beautiful women among them, and invites them to his idolatrous feasts,
the Israelites basely yield, and are shamefully overcome: those are
smitten with this harlots that could not be smitten with his sword.
Note, We are more endangered by the charms of a smiling world than by
the terrors of a frowning world. 2. That the daughters of Moab were
their tempters and conquerors. Ever since Eve was first in the
transgression the fairer sex, though the weaker, has been a snare to
many; yea strong men have been wounded and slain by the lips of the
strange woman (Prov. vii. 26), witness Solomon, whose wives were shares
and nets to him Eccl. vii. 26. 3. That whoredom and idolatry went
together. They first defiled and debauched their consciences, by
committing lewdness with the women, and then were easily drawn, in
complaisance to them, and in contempt of the God of Israel, to bow down
to their idols. And they were more likely to do so if, as it is
commonly supposed, and seems probable by the joining of them together,
the uncleanness committed was a part of the worship and service
performed to Baal-peor. Those that have broken the fences of modesty
will never be held by the bonds of piety, and those that have
dishonoured themselves by fleshly lusts will not scruple to dishonour
God by idolatrous worships, and for this they are justly given up yet
further to vile affections. 4. That by eating of the idolatrous
sacrifices they joined themselves to Baal-peor to whom they were
offered, which the apostle urges as a reason why Christians should not
eat things offered to idols, because thereby they had fellowship with
the devils to whom they were offered, 1 Cor. x. 20. It is called eating
the sacrifices of the dead (Ps. cvi. 28), not only because the idol
itself was a dead thing, but because the person represented by it was
some great hero, who since his death was deified, as saints in the
Roman church are canonized. 5. It was great aggravation of the sin that
Israel abode in Shittim, where they had the land of Canaan in view, and
were just ready to enter and take possession of it. It was the highest
degree of treachery and ingratitude to be false to their God, whom they
had found so faithful to them, and to eat of idol-sacrifices when they
were ready to be feasted so richly on God's favours.
II. God's just displeasure against them for this sin. Israel's
whoredoms did that which all Balaam's enchantments could not do, they
set God against them; now he was turned to be their enemy, and fought
against them. So many of the people, nay, so many of the princes, were
guilty, that the sin became national, and for it God was wroth with the
whole congregation. 1. A plague immediately broke out, for we read of
the staying of it (v. 8), and of the number that died of it (v. 9), but
no mention of the beginning of it, which therefore must be implied in
those words (v. 3), The anger of the Lord was kindled against Israel.
It is said expressly (Ps. cvi. 29), The plague broke in. Note,
Epidemical diseases are the fruits of God's anger, and the just
punishments of epidemical sins; one infection follows the other. The
plague, no doubt, fastened on those that were most guilty, who were
soon made to pay dearly for their forbidden pleasures; and though now
God does not always plague such sinners, as he did here, yet that word
of God will be fulfilled, If any man defile the temple of God, him
shall God destroy, 1 Cor. iii. 17. 2. The ringleaders are ordered to be
put to death by the hand of public justice, which will be the only way
to stay the plague (v. 4): Take the heads of the people (that is, of
that part of the people that went out of the camp of Israel into the
country of Moab, to join in their idolatries)--take them and hang them
up before the sun, as sacrifices to God's justice, and for a terror to
the rest of the people. The judges must first order them to be slain
with the sword (v. 5), and their dead bodies must be hanged up, that
the stupid Israelites, seeing their leaders and princes so severely
punished for their whoredom and idolatry, without any regard to their
quality, might be possessed with a sense of the evil of the sin and the
terror of God's wrath against them. Ringleaders in sin ought to be made
examples of justice.
The Zeal of Phinehas. (b. c. 1452.)
6 And, behold, one of the children of Israel came and brought unto his
brethren a Midianitish woman in the sight of Moses, and in the sight of
all the congregation of the children of Israel, who were weeping before
the door of the tabernacle of the congregation. 7 And when Phinehas,
the son of Eleazar, the son of Aaron the priest, saw it, he rose up
from among the congregation, and took a javelin in his hand; 8 And he
went after the man of Israel into the tent, and thrust both of them
through, the man of Israel, and the woman through her belly. So the
plague was stayed from the children of Israel. 9 And those that died
in the plague were twenty and four thousand. 10 And the Lord spake
unto Moses, saying, 11 Phinehas, the son of Eleazar, the son of Aaron
the priest, hath turned my wrath away from the children of Israel,
while he was zealous for my sake among them, that I consumed not the
children of Israel in my jealousy. 12 Wherefore say, Behold, I give
unto him my covenant of peace: 13 And he shall have it, and his seed
after him, even the covenant of an everlasting priesthood; because he
was zealous for his God, and made an atonement for the children of
Israel. 14 Now the name of the Israelite that was slain, even that
was slain with the Midianitish woman, was Zimri, the son of Salu, a
prince of a chief house among the Simeonites. 15 And the name of the
Midianitish woman that was slain was Cozbi, the daughter of Zur; he was
head over a people, and of a chief house in Midian.
Here is a remarkable contest between wickedness and righteousness,
which shall be most bold and resolute; and righteousness carries the
day, as no doubt it will at last.
I. Never was vice more daring than it was in Zimri, a prince of a chief
house in the tribe of Simeon. Such a degree of impudence in wickedness
had he arrived at that he publicly appeared leading a Midianitish
harlot (and a harlot of quality too like himself, a daughter of a chief
house in Midian) in the sight of Moses, and all the good people of
Israel. He did not think it enough to go out with his harlot to worship
the gods of Moab, but, when he had done that, he brought her with him
to dishonour the God of Israel. He not only owned her publicly as his
friend, and higher in his favour than any of the daughters of Israel,
but openly went with her into the tent, v. 8. The word signifies such a
booth or place of retirement as was designed and fitted up for
lewdness. Thus he declared his sin as Sodom, as was so far from
blushing for it that he rather prided himself in it, and gloried in his
shame. All the circumstances concurred to make it exceedingly sinful,
exceedingly shameful. 1. It was an affront to the justice of the
nation, and bade defiance to that. The judges were ordered to put the
criminals to death, but he thought himself too great for them to meddle
with, and, in effect, bade them touch him if they durst. He had
certainly cast off all fear of God who stood in no awe of the powers
which he had ordained to be a terror to evil-doers. 2. It was an
affront to the religion of the nation, and put a contempt upon that.
Moses, and the main body of the congregation, who kept their integrity,
were weeping at the door of the tabernacle, lamenting the sin committed
and deprecating the plague begun; they were sanctifying a fast in a
solemn assembly, weeping between the porch and the altar, to turn away
the wrath of God from the congregation. Then comes Zimri among them,
with his harlot in his hand, to banter them, and, in effect, to tell
them that he was resolved to fill the measure of sin as fast as they
emptied it.
II. Never was virtue more daring than it was in Phinehas. Being aware
of the insolence of Zimri, which it is probable, all the congregation
took notice of, in a holy indignation at the offenders he rises up from
his prayers, takes his sword or half-pike, follows those impudent
sinners into their tent, and stabs them both, v. 7, 8. It is not at all
difficult to justify Phinehas in what he did; for, being now
heir-apparent to the high-priesthood, no doubt he was one of those
judges of Israel whom Moses had ordered, by the divine appointment, to
slay all those whom they knew to have joined themselves to Baal-peor,
so that this gives no countenance at all to private persons, under
pretence of zeal against sin, to put offenders to death, who ought to
be prosecuted by due course of law. The civil magistrate is the
avenger, to execute wrath upon him that doeth evil, and no private
person may take his work out of his hand. Two ways God testified his
acceptance of the pious zeal of Phinehas:--1. He immediately put a stop
to the plague, v. 8. Their weeping and praying prevailed not till this
piece of necessary justice was done. If magistrates do not take care to
punish sin, God will; but their justice will be the best prevention of
his judgment, as in the case of Achan, Josh. vii. 13. 2. He put an
honour upon Phinehas. Though he did no more than it was his duty to do
as a judge, yet because he did it with extraordinary zeal against sin,
and for the honour of God and Israel, and did it when the other judges,
out of respect to Zimri's character as a prince, were afraid, and
declined doing it, therefore God showed himself particularly well
pleased with him, and it was counted to him for righteousness, Ps. cvi.
31. There is nothing lost by venturing for God. If Zimri's relations
bore him a grudge for it, and his friends might censure him as
indiscreet in this violent and hasty execution, what needed he care,
while God accepted him? In a good thing we should be zealously
affected. (1.) Phinehas, upon this occasion, though a young man, is
pronounced his country's patriot and best friend, v. 11. He has turned
away my wrath from the children of Israel. So much does God delight in
showing mercy that he is well pleased with those that are instrumental
in turning away his wrath. This is the best service we can do to our
people; and we may contribute something towards it by our prayers, and
by our endeavours in our places to bring the wickedness of the wicked
to an end. (2.) The priesthood is entailed by covenant upon his family.
It was designed him before, but now it was confirmed to him, and, which
added much to the comfort and honour of it, it was made the recompence
of his pious zeal, v. 12, 13. It is here called an everlasting
priesthood, because it should continue to the period of the
Old-Testament dispensation, and should then have its perfection and
perpetuity in the unchangeable priesthood of Christ, who is consecrated
for evermore. By the covenant of peace given him, some understand in
general a promise of long life and prosperity, and all good; it seems
rather to be meant particularly of the covenant of priesthood, for that
is called the covenant of life and peace (Mal. ii. 5), and was made for
the preservation of peace between God and his people. Observe how the
reward answered the service. By executing justice he had made an
atonement for the children of Israel (v. 13), and therefore he and his
shall henceforward be employed in making atonement by sacrifice. He was
zealous for his God, and therefore he shall have the covenant of an
everlasting priesthood. Note, It is requisite that ministers should be
not only for God, but zealous for God. It is required of them that they
do more than others for the support and advancement of the interests of
God's kingdom among men.
16 And the Lord spake unto Moses, saying, 17 Vex the Midianites, and
smite them: 18 For they vex you with their wiles, wherewith they have
beguiled you in the matter of Peor, and in the matter of Cozbi, the
daughter of a prince of Midian, their sister, which was slain in the
day of the plague for Peor's sake.
God had punished the Israelites for their sin with a plague; as a
Father he corrected his own children with a rod. But we read not that
any of the Midianites died of the plague; God took another course with
them, and punished them with the sword of an enemy, not with the rod of
a father. 1. Moses, though the meekest man, and far from a spirit of
revenge, is ordered to vex the Midianites and smite them, v. 17. Note,
We must set ourselves against that, whatever it is, which is an
occasion of sin to us, though it be a right eye or a right hand that
thus offends us, Matt. v. 29, 30. This is that holy indignation and
revenge which godly sorrow worketh, 2 Cor. vii. 11. 2. The reason given
for the meditating of this revenge is because they vex you with their
wiles, v. 18. Note, Whatever draws us to sin should be a vexation to
us, as a thorn in the flesh. The mischief which the Midianites did to
Israel by enticing them to whoredom must be remembered and punished
with as much severity as that which the Amalekites did in fighting with
them when they came out of Egypt, Exod. xvii. 14. God will certainly
reckon with those that do the devil's work in tempting men to sin. See
further orders given in this matter, ch. xxxi. 2.
__________________________________________________________________
N U M B E R S
CHAP. XXVI.
This book is called Numbers, from the numberings of the children of
Israel, of which it gives an account. Once they were numbered at Mount
Sinai, in the first year after they came out of Egypt, which we had an
account of, ch. i. and ii.. And now a second time they were numbered in
the plains of Moab, just before they entered Canaan, and of this we
have an account in this chapter. We have, I. Orders given for the doing
of it, ver. 1-4. II. A register of the families and numbers of each
tribe (ver. 5-50), and the sum total, ver. 51. III. Direction given to
divide the land among them, ver. 52-56. IV. The families and numbers of
the Levites by themselves, ver. 57-62. V. Notice taken of the
fulfilling of the threatening in the death of all those that were first
numbered, ver. 63-65), and to this there seems to have been a special
regard in the taking and keeping of this account.
The Numbering of the People. (b. c. 1452.)
1 And it came to pass after the plague, that the Lord spake unto Moses
and unto Eleazar the son of Aaron the priest, saying, 2 Take the sum
of all the congregation of the children of Israel, from twenty years
old and upward, throughout their fathers' house, all that are able to
go to war in Israel. 3 And Moses and Eleazar the priest spake with
them in the plains of Moab by Jordan near Jericho, saying, 4 Take the
sum of the people, from twenty years old and upward; as the Lord
commanded Moses and the children of Israel, which went forth out of the
land of Egypt.
Observe here, 1. That Moses did not number the people but when God
commanded him. David in his time did it without a command, and paid
dearly for it. God was Israel's king, and he would not have this act of
authority done but by his express orders. Moses, perhaps, by this time,
had heard of the blessing with which Balaam was constrained, sorely
against his will, to bless Israel, and particularly the notice he took
of their numbers; and he was sufficiently pleased with that general
testimony borne to this instance of their strength and honour by an
adversary, though he knew not their numbers exactly, till God now
appointed him to take the sum of them. 2. Eleazar was joined in
commission with him, as Aaron had been before, by which God honoured
Eleazar before the elders of his people, and confirmed his succession.
3. It was presently after the plague that this account was ordered to
be taken, to show that though God had in justice contended with them by
that sweeping pestilence, yet he had not made a full end, nor would he
utterly cast them off. God's Israel shall not be ruined, though it be
severely rebuked. 4. They were now to go by the same rule that they had
gone by in the former numbering, counting those only that were able to
go forth to war, for this was the service now before them.
5 Reuben, the eldest son of Israel: the children of Reuben; Hanoch, of
whom cometh the family of the Hanochites: of Pallu, the family of the
Palluites: 6 Of Hezron, the family of the Hezronites: of Carmi, the
family of the Carmites. 7 These are the families of the Reubenites:
and they that were numbered of them were forty and three thousand and
seven hundred and thirty. 8 And the sons of Pallu; Eliab. 9 And the
sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and
Abiram, which were famous in the congregation, who strove against Moses
and against Aaron in the company of Korah, when they strove against the
Lord: 10 And the earth opened her mouth, and swallowed them up
together with Korah, when that company died, what time the fire
devoured two hundred and fifty men: and they became a sign. 11
Notwithstanding the children of Korah died not. 12 The sons of Simeon
after their families: of Nemuel, the family of the Nemuelites: of
Jamin, the family of the Jaminites: of Jachin, the family of the
Jachinites: 13 Of Zerah, the family of the Zarhites: of Shaul, the
family of the Shaulites. 14 These are the families of the Simeonites,
twenty and two thousand and two hundred. 15 The children of Gad after
their families: of Zephon, the family of the Zephonites: of Haggi, the
family of the Haggites: of Shuni, the family of the Shunites: 16 Of
Ozni, the family of the Oznites: of Eri, the family of the Erites: 17
Of Arod, the family of the Arodites: of Areli, the family of the
Arelites. 18 These are the families of the children of Gad according
to those that were numbered of them, forty thousand and five hundred.
19 The sons of Judah were Er and Onan: and Er and Onan died in the land
of Canaan. 20 And the sons of Judah after their families were; of
Shelah, the family of the Shelanites: of Pharez, the family of the
Pharzites: of Zerah, the family of the Zarhites. 21 And the sons of
Pharez were; of Hezron, the family of the Hezronites: of Hamul, the
family of the Hamulites. 22 These are the families of Judah according
to those that were numbered of them, threescore and sixteen thousand
and five hundred. 23 Of the sons of Issachar after their families: of
Tola, the family of the Tolaites: of Pua, the family of the Punites:
24 Of Jashub, the family of the Jashubites: of Shimron, the family of
the Shimronites. 25 These are the families of Issachar according to
those that were numbered of them, threescore and four thousand and
three hundred. 26 Of the sons of Zebulun after their families: of
Sered, the family of the Sardites: of Elon, the family of the Elonites:
of Jahleel, the family of the Jahleelites. 27 These are the families
of the Zebulunites according to those that were numbered of them,
threescore thousand and five hundred. 28 The sons of Joseph after
their families were Manasseh and Ephraim. 29 Of the sons of Manasseh:
of Machir, the family of the Machirites: and Machir begat Gilead: of
Gilead come the family of the Gileadites. 30 These are the sons of
Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family
of the Helekites: 31 And of Asriel, the family of the Asrielites: and
of Shechem, the family of the Shechemites: 32 And of Shemida, the
family of the Shemidaites: and of Hepher, the family of the Hepherites.
33 And Zelophehad the son of Hepher had no sons, but daughters: and
the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah,
Milcah, and Tirzah. 34 These are the families of Manasseh, and those
that were numbered of them, fifty and two thousand and seven hundred.
35 These are the sons of Ephraim after their families: of Shuthelah,
the family of the Shuthalhites: of Becher, the family of the Bachrites:
of Tahan, the family of the Tahanites. 36 And these are the sons of
Shuthelah: of Eran, the family of the Eranites. 37 These are the
families of the sons of Ephraim according to those that were numbered
of them, thirty and two thousand and five hundred. These are the sons
of Joseph after their families. 38 The sons of Benjamin after their
families: of Bela, the family of the Belaites: of Ashbel, the family of
the Ashbelites: of Ahiram, the family of the Ahiramites: 39 Of
Shupham, the family of the Shuphamites: of Hupham, the family of the
Huphamites. 40 And the sons of Bela were Ard and Naaman: of Ard, the
family of the Ardites: and of Naaman, the family of the Naamites. 41
These are the sons of Benjamin after their families: and they that were
numbered of them were forty and five thousand and six hundred. 42
These are the sons of Dan after their families: of Shuham, the family
of the Shuhamites. These are the families of Dan after their families.
43 All the families of the Shuhamites, according to those that were
numbered of them, were threescore and four thousand and four hundred.
44 Of the children of Asher after their families: of Jimna, the family
of the Jimnites: of Jesui, the family of the Jesuites: of Beriah, the
family of the Beriites. 45 Of the sons of Beriah: of Heber, the
family of the Heberites: of Malchiel, the family of the Malchielites.
46 And the name of the daughter of Asher was Sarah. 47 These are the
families of the sons of Asher according to those that were numbered of
them; who were fifty and three thousand and four hundred. 48 Of the
sons of Naphtali after their families: of Jahzeel, the family of the
Jahzeelites: of Guni, the family of the Gunites: 49 Of Jezer, the
family of the Jezerites: of Shillem, the family of the Shillemites.
50 These are the families of Naphtali according to their families: and
they that were numbered of them were forty and five thousand and four
hundred. 51 These were the numbered of the children of Israel, six
hundred thousand and a thousand seven hundred and thirty.
This is the register of the tribes as they were now enrolled, in the
same order that they were numbered in ch. i. Observe,
I. The account that is here kept of the families of each tribe, which
must not be understood of such as we call families, those that live in
a house together, but such as were the descendants of the several sons
of the patriarchs, by whose names, in honour of them, their posterity
distinguished themselves and one another. The families of the twelve
tribes are thus numbered:--Of Dan but one, for Dan had but one son, and
yet that tribe was the most numerous of all except Judah, v. 42, 43.
Its beginning was small, but its latter end greatly increased. Zebulun
was divided into three families, Ephraim into four, Issachar into four,
Naphtali into four, and Reuben into four; Judah, Simeon, and Asher, had
five families apiece, Gad and Benjamin seven apiece, and Manasseh
eight. Benjamin brought ten sons into Egypt (Gen. xlvi. 21), but three
of them, it seems either died childless or their families were extinct,
for here we find seven only of those names preserved, and that whole
tribe none of the most numerous; for Providence, in the building up of
families and nations, does not tie itself to probabilities. The barren
hath borne seven, and she that hath many children has waxed feeble, 1
Sam. ii. 5.
II. The numbers of each tribe. And here our best entertainment will be
to compare these numbers with those when they were numbered at Mount
Sinai. The sum total was nearly the same; they were now 1820 fewer than
they were then; yet seven of the tribes had increased in number. Judah
had increased 1900, Issachar 9900, Zebulun 3100, Manasseh 20, 500,
Benjamin 10,200, Dan 1700, and Asher 11,900. But the other five had
decreased more than to balance that increase. Reuben had decreased
2770, Simeon 37,100, Gad 5150, Ephraim 8000, and Naphtali 8000. In this
account we may observe, 1. That all the three tribes that were encamped
under the standard of Judah, who was the ancestor of Christ, had
increased, for his church shall be edified and multiplied. 2. That none
of the tribes had increased so much as that of Manasseh, which in the
former account was the smallest of all the tribes, only 32,200, while
here it is one of the most considerable; and that of his brother
Ephraim, which there was numerous, is here one of the least. Jacob had
crossed hands upon their heads, and had preferred Ephraim before
Manasseh, which perhaps the Ephraimites had prided themselves too much
in, and had trampled upon their brethren the Manassites; but, when the
Lord saw that Manasseh was despised, he thus multiplied him
exceedingly, for it is his glory to help the weakest, and raise up
those that are cast down. 3. That none of the tribes decreased so much
as Simeon did; from 59,300, it such to 22,200, little more than a third
part of what it was. One whole family of that tribe (namely Ohad,
mentioned Exod. vi. 15) was extinct in the wilderness. Hence Simeon is
not mentioned in Moses's blessing (Deut. xxxiii.), and the lot of that
tribe in Canaan was inconsiderable, only a canton out of Judah's lot,
Josh. xix. 9. Some conjecture that most of those 24,000 who were cut
off by the plague for the iniquity of Peor were of that tribe; for
Zimri, who was a ringleader in that iniquity, was a prince of that
tribe, many of whom therefore were influenced by his example to follow
his pernicious ways.
III. In the account of the tribe of Reuben mention is made of the
rebellion of Dathan and Abiram, who were of that tribe, in confederacy
with Korah a Levite, v. 9-11. Though the story had been largely related
but a few chapters before, yet here it comes in again, as fit to be had
in remembrance and thought of by posterity, whenever they looked into
their pedigree and pleased themselves with the antiquity of their
families and the glory of their ancestors, that they might call
themselves a seed of evil doers. Two things are here said of them:--1.
That they had been famous in the congregation, v. 9. Probably they were
remarkable for their ingenuity, activity, and fitness for
business:--That Dathan and Abiram that might have been advanced in due
time under God and Moses; but their ambitious spirits put them upon
striving against God and Moses, and when they quarrelled with the one
they quarrelled with the other. And what was the issue? 2. Those that
might have been famous were made infamous: they became a sign, v. 10.
They were made monuments of divine justice; God, in their ruin, showed
himself glorious in holiness, and so they were set up for a warning to
all others, in all ages, to take heed of treading in the steps of their
pride and rebellion. Notice is here taken of the preservation of the
children of Korah (v. 11); they died not, as the children of Dathan and
Abiram did, doubtless because they kept themselves pure from the
infection, and would not join, no, not with their own father, in
rebellion. If we partake not of the sins of sinners, we shall not
partake of their plagues. These sons of Korah were afterwards, in their
posterity, eminently serviceable to the church, being employed by David
as singers in the house of the Lord; hence many psalms are said to be
for the sons of Korah: and perhaps they were made to bear his name so
long after, rather than the name of any other of their ancestors, for
warning to themselves, and as an instance of the power of God, which
brought those choice fruits even out of that bitter root. The children
of families that have been stigmatized should endeavour, by their
eminent virtues, to roll away the reproach of their fathers.
52 And the Lord spake unto Moses, saying, 53 Unto these the land
shall be divided for an inheritance according to the number of names.
54 To many thou shalt give the more inheritance, and to few thou shalt
give the less inheritance: to every one shall his inheritance be given
according to those that were numbered of him. 55 Notwithstanding the
land shall be divided by lot: according to the names of the tribes of
their fathers they shall inherit. 56 According to the lot shall the
possession thereof be divided between many and few.
If any ask why such a particular account is kept of the tribes, and
families, and numbers, of the people of Israel, here is an answer for
them; as they were multiplied, so they were portioned, not by common
providence, but by promise; and, for the support of the honour of
divine revelation, God will have the fulfilling of the promise taken
notice of both in their increase and in their inheritance. When Moses
had numbered the people God did not say, By these shall the land be
conquered; but, taking that for granted, he tells him, Unto these shall
the land be divided. "These that are now registered as the sons of
Israel shall be admitted (as it were by copy of court-roll) heirs of
the land of Canaan." Now, in the distributing, or quartering, of these
tribes, 1. The general rule of equity is here prescribed to Moses, that
to many he should give more, and to few he should give less (v. 54);
yet, alas! he was so far from giving any to others that he must not
have any himself, but this direction given to him was intended for
Joshua his successor. 2. The application of this general rule was to be
determined by lot (v. 55); notwithstanding it seems thus to be left to
the prudence of their prince, yet the matter must be finally reserved
to the providence of their God, in which they must all acquiesce, how
much soever it contradicted their policies or inclination: According to
the lot shall the possession be divided. As the God of nations, so the
God of Israel in particular, reserves it to himself to appoint the
bounds of our habitation. And thus Christ, our Joshua, when he was
urged to appoint one of his disciples to his right hand, another to his
left in his kingdom, acknowledged the sovereignty of his Father in the
disposal: It is not mine to give. Joshua must not dispose of
inheritances in Canaan according to his own mind. But it shall be given
to those for whom it is prepared of my Father.
57 And these are they that were numbered of the Levites after their
families: of Gershon, the family of the Gershonites: of Kohath, the
family of the Kohathites: of Merari, the family of the Merarites. 58
These are the families of the Levites: the family of the Libnites, the
family of the Hebronites, the family of the Mahlites, the family of the
Mushites, the family of the Korathites. And Kohath begat Amram. 59
And the name of Amram's wife was Jochebed, the daughter of Levi, whom
her mother bare to Levi in Egypt: and she bare unto Amram Aaron and
Moses, and Miriam their sister. 60 And unto Aaron was born Nadab, and
Abihu, Eleazar, and Ithamar. 61 And Nadab and Abihu died, when they
offered strange fire before the Lord. 62 And those that were numbered
of them were twenty and three thousand, all males from a month old and
upward: for they were not numbered among the children of Israel,
because there was no inheritance given them among the children of
Israel.
Levi was God's tribe, a tribe that was to have no inheritance with the
rest in the land of Canaan, and therefore was not numbered with the
rest, but by itself; so it had been numbered in the beginning of this
book at Mount Sinai, and therefore came not under the sentence passed
upon all that were then numbered, that none of them should enter Canaan
but Caleb and Joshua; for of the Levites that were not numbered with
them, nor were to go forth to war, Eleazar and Ithamar, and perhaps
others who were above twenty years old then (as appears, ch. iv. 16,
28), entered Canaan; and yet this tribe, now at its second numbering,
had increased but 1000, and was still one of the smallest tribes.
Mention is made here of the death of Nadab and Abihu for offering
strange fire, as before of the sin and punishment of Korah, because
these things happened to them for ensamples.
63 These are they that were numbered by Moses and Eleazar the priest,
who numbered the children of Israel in the plains of Moab by Jordan
near Jericho. 64 But among these there was not a man of them whom
Moses and Aaron the priest numbered, when they numbered the children of
Israel in the wilderness of Sinai. 65 For the Lord had said of them,
They shall surely die in the wilderness. And there was not left a man
of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.
That which is observable in this conclusion of the account is the
execution of the sentence passed upon the murmurers (ch. xiv. 29), that
not one of those who were numbered from twenty years old and upwards
(and that the Levites were not, but either from a month old or from
thirty years old to fifty) should enter Canaan, except Caleb and
Joshua. In the muster now made particular directions, no doubt, were
given to those of each tribe that were employed in taking the account,
to compare these rolls with the former, and to observe whether there
were any now left of those that were numbered at Mount Sinai, and it
appeared that there was not one man numbered now that was numbered then
except Caleb and Joshua, v. 64, 65. Herein appeared, 1. The
righteousness of God, and his faithfulness to his threatenings, when
once the decree has gone forth. He swore in his wrath, and what he had
sworn he performed. Better all those carcasses, had they been ten times
as many, should fall to the ground, than the word of God. Though the
rising generation was mixed with them, and many of the guilty and
condemned criminals long survived the sentence, even to the last year
of the forty, yet they were cut off by some means or other before this
muster was made. Those whom God has condemned cannot escape either by
losing themselves in a crowd or by the delay of execution. 2. The
goodness of God to this people, notwithstanding their provocations.
Though that murmuring race was cut off, yet God raised up another
generation, which was as numerous as they, that, though they perished,
yet the name of Israel might not be cut off, lest the inheritance of
the promise should be lost for want of heirs. And, though the number
fell a little short what it was at Mount Sinai, yet those now numbered
had this advantage, that they were all middle-aged men, between twenty
and sixty, in the prime of their time for service; and during the
thirty-eight years of their wandering and wasting in the wilderness
they had an opportunity of acquainting themselves with the laws and
ordinances of God, having no business, civil or military, to divert
them from those sacred studies, and having Moses and Aaron to instruct
them, and God's good Spirit, Neh. ix. 20. 3. The truth of God, in
performing his promise made to Caleb and Joshua. They were to be
preserved from falling in this common ruin, and they were so. The
arrows of death, though they fly in the dark, do not fly at random,
even when they fly thickest, but are directed to the mark intended, and
no other. All that are written among the living shall have their lives
given them for a prey, in the most dangerous times. Thousands may fall
on their right hand, and ten thousands on their left, but they shall
escape.
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N U M B E R S
CHAP. XXVII.
Here is, I. The case of Zelophehad's daughters determined, ver. 1-11.
II. Notice given to Moses of his death approaching, ver. 12-14. III.
Provision made of a successor in the government, 1. By the prayer of
Moses, ver. 15-17. 2. By the appointment of God, ver. 18, &c.
The Daughters of Zelophehad. (b. c. 1452.)
1 Then came the daughters of Zelophehad, the son of Hepher, the son of
Gilead, the son of Machir, the son of Manasseh, of the families of
Manasseh the son of Joseph: and these are the names of his daughters;
Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. 2 And they stood
before Moses, and before Eleazar the priest, and before the princes and
all the congregation, by the door of the tabernacle of the
congregation, saying, 3 Our father died in the wilderness, and he was
not in the company of them that gathered themselves together against
the Lord in the company of Korah; but died in his own sin, and had no
sons. 4 Why should the name of our father be done away from among his
family, because he hath no son? Give unto us therefore a possession
among the brethren of our father. 5 And Moses brought their cause
before the Lord. 6 And the Lord spake unto Moses, saying, 7 The
daughters of Zelophehad speak right: thou shalt surely give them a
possession of an inheritance among their father's brethren; and thou
shalt cause the inheritance of their father to pass unto them. 8 And
thou shalt speak unto the children of Israel, saying, If a man die, and
have no son, then ye shall cause his inheritance to pass unto his
daughter. 9 And if he have no daughter, then ye shall give his
inheritance unto his brethren. 10 And if he have no brethren, then ye
shall give his inheritance unto his father's brethren. 11 And if his
father have no brethren, then ye shall give his inheritance unto his
kinsman that is next to him of his family, and he shall possess it: and
it shall be unto the children of Israel a statute of judgment, as the
Lord commanded Moses.
Mention is made of the case of these daughters of Zelophehad in the
chapter before, v. 33. It should seem, by the particular notice taken
of it, that it was a singular case, and that the like did not at this
time occur in all Israel, that the head of a family had no sons, but
daughters only. Their case is again debated (ch. xxxvi.) upon another
article of it; and, according to the judgments given in their case, we
find them put in possession, Josh. xvii. 3, 4. One would suppose that
their personal character was such as added weight to their case, and
caused it to be so often taken notice of.
Here is, I. Their case stated by themselves, and their petition upon it
presented to the highest court of judicature, which consisted of Moses
as king, the princes as lords, and the congregation, or elders of the
people who were chose their representatives, as the commons, v. 2. This
august assembly sat near the door of the tabernacle, that in difficult
cases they might consult the oracle. To them these young ladies made
their application; for it is the duty of magistrates to defend the
fatherless, Ps. lxxxii. 3. We find not that the had any advocate to
speak for them, but they managed their own cause ingeniously enough,
which they could do the better because it was plain and honest, and
spoke for itself. Now observe,
1. What it is they petition for: That they might have a possession in
the land of Canaan, among the brethren of their father, v. 4. What God
had said to Moses (ch. xxvi. 53) he had faithfully made known to the
people, that the land of Canaan was to be divided among those that were
now numbered; these daughters knew that they were not numbered, and
therefore by this rule must expect no inheritance, and the family of
their father must be looked upon as extinct, and written childless,
though he had all these daughters: this they thought hard, and
therefore prayed to be admitted heirs to their father, and to have an
inheritance in his right. If they had had a brother, they would not
have applied to Moses (as one did to Christ, Luke xii. 13) for an order
to inherit with him. But, having no brother, they beg for a possession.
Herein they discovered, (1.) A strong faith in the power and promise of
God concerning the giving of the land of Canaan to Israel. Though it
was yet unconquered, untouched, and in the full possession of the
natives, yet they petition for their share in it as if it were all
their own already. See Ps. lx. 6, 7, God has spoken in his holiness,
and the Gilead is mine, Manasseh is mane. (2.) An earnest desire of a
place and name in the land of promise, which was a type of heaven; and
if they had, as some think, an eye to that, and by this claim laid hold
on eternal life, they were five wise virgins indeed; and their example
should quicken us with all possible diligence to make sure our title to
the heavenly inheritance, in the disposal of which, by the covenant of
grace, no difference is made between male and female, Gal. iii. 28.
(3.) A true respect and honour for their father, whose name was dear
and precious to them now that he was gone, and they were therefore
solicitous that it should not be done away from among his family. There
is a debt which children owe to the memory of their parents, required
by the fifth commandment: Honour thy father and mother.
2. What their plea is: That their father did not die under any
attainder which might be thought to have corrupted his blood and
forfeited his estate, but he died in his own sin (v. 3), not engaged in
any mutiny or rebellion against Moses, particularly not in that of
Korah and his company, nor in any way concerned in the sins of others,
but chargeable only with the common iniquities of mankind, for which to
his own Master he was to stand or fall, but laid not himself open to
any judicial process before Moses and the princes. He was never
convicted of any thing that might be a bar to his children's claim. It
is a comfort to parents, when they come to die, if, though they smart
themselves for their own sin, yet they are not conscious to themselves
of any of those iniquities which God visits upon the children.
II. Their case determined by the divine oracle. Moses did not presume
to give judgment himself, because, though their pretensions seemed just
and reasonable, yet his express orders were to divide the land among
those that were numbered, who were the males only; he therefore brings
their cause before the Lord, and waits for his decision (v. 5), and God
himself gives the judgment upon it. He takes cognizance of the affairs,
not only of nations, but of private families, and orders them in
judgment, according to the counsel of his own will. 1. The petition is
granted (v. 7): They speak right, give them a possession. Those that
seek an inheritance in the land of promise shall have what they seek,
and other things shall be added to them. These are claims which God
will countenance and crown. 2. The point is settled for all future
occasions. These daughters of Zelophehad consulted, not only their own
comfort and the credit of their family, but the honour and happiness of
their sex likewise; for on this particular occasion a general law was
made that, in case a man had no son, his estate should go to his
daughters (v. 8); not to the eldest, as the eldest son, but to them all
in copartnership, share and share alike. Those that in such a case
deprive their daughters of their right, purely to keep up the name of
their family, unless a valuable consideration be allowed them, may make
the entail of their lands surer than the entail of a blessing with
them. Further directions are given for the disposal of inheritances, v.
9-11. "If a man have no issue at all, his estate shall go to his
brethren; if no brethren, then to his father's brethren; and, if there
be no such, then to his next kinsman." With this the rules of our law
exactly agree: and though the Jewish doctors here will have it
understood that if a man have no children his estate shall go to his
father, if living, before his brethren, yet there is nothing of that in
the law, and our common law has an express rule against it, That an
estate cannot ascend lineally; so that if a person purchase lands in
fee-simple, and die without issue in the life-time of his father, his
father cannot be his heir. See how God makes heirs, and in his disposal
we must acquiesce.
Moses Warned of His Death. (b. c. 1452.)
12 And the Lord said unto Moses, Get thee up into this mount Abarim,
and see the land which I have given unto the children of Israel. 13
And when thou hast seen it, thou also shalt be gathered unto thy
people, as Aaron thy brother was gathered. 14 For ye rebelled against
my commandment in the desert of Zin, in the strife of the congregation,
to sanctify me at the water before their eyes: that is the water of
Meribah in Kadesh in the wilderness of Zin.
Here, 1. God tells Moses of his fault, his speaking unadvisedly with
his lips at the waters of strife, where he did not express, so
carefully as he ought to have done, a regard to the honour both of God
and Israel, v. 14. Though Moses was a servant of the Lord, a faithful
servant, yet once he rebelled against God's commandment, and failed in
his duty; and though a very honourable servant, and highly favoured,
yet he shall hear of his miscarriage, and all the world shall hear of
it too, again and again; for God will show his displeasure against sin,
even in those that are nearest and dearest to him. Those that are in
reputation for wisdom and honour have need to be constantly careful of
their words and ways, lest at any time they say or do that which may be
a diminution to their comfort, or to their credit, or both, a great
while after. 2. He tells Moses of his death. His death was the
punishment of his sin, and yet notice is given him of it in such a
manner as might best serve to sweeten and mollify the sentence, and
reconcile him to it. (1.) Moses must die, but he shall first have the
satisfaction of seeing the land of promise, v. 12. God did not intend
with this sight of Canaan to tantalize him, or upbraid him with his
folly in doing that which cut him short of it, nor had it any
impression of that kind upon him, but God appointed it and Moses
accepted it as a favour, his sight (we have reason to think) being
wonderfully strengthened and enlarged to take such a full and distinct
view of it as did abundantly gratify his innocent curiosity. This sight
of Canaan signified his believing prospect of the better country, that
is, the heavenly, which is very comfortable to dying saints. (2.) Moses
must die, but death does not cut him off; it only gathers him to his
people, brings him to rest with the holy patriarchs that had gone
before him. Abraham, and Isaac, and Jacob, were his people, the people
of his choice and love, and to them death gathered him. (3.) Moses must
die, but only as Aaron died before him, v. 13. And Moses had seen how
easily and cheerfully Aaron had put off the priesthood first and then
the body; let not Moses therefore be afraid of dying; it was but to be
gathered to his people, as Aaron was gathered. Thus the death of our
near and dear relations should be improved by us, [1.] As an engagement
to us to think often of dying. We are not better than our fathers or
brethren; if they are gone, we are going; if they are gathered already,
we must be gathered very shortly. [2.] As an encouragement to us to
think of death without terror, and even to please ourselves with the
thoughts of it. It is but to die as such and such died, if we live as
they lived; and their end was peace, they finished their course with
joy; why then should we fear any evil in that melancholy valley?
Joshua Named as Moses's Successor. (b. c. 1452.)
15 And Moses spake unto the Lord, saying, 16 Let the Lord, the God of
the spirits of all flesh, set a man over the congregation, 17 Which
may go out before them, and which may go in before them, and which may
lead them out, and which may bring them in; that the congregation of
the Lord be not as sheep which have no shepherd. 18 And the Lord said
unto Moses, Take thee Joshua the son of Nun, a man in whom is the
spirit, and lay thine hand upon him; 19 And set him before Eleazar
the priest, and before all the congregation; and give him a charge in
their sight. 20 And thou shalt put some of thine honour upon him,
that all the congregation of the children of Israel may be obedient.
21 And he shall stand before Eleazar the priest, who shall ask counsel
for him after the judgment of Urim before the Lord: at his word shall
they go out, and at his word they shall come in, both he, and all the
children of Israel with him, even all the congregation. 22 And Moses
did as the Lord commanded him: and he took Joshua, and set him before
Eleazar the priest, and before all the congregation: 23 And he laid
his hands upon him, and gave him a charge, as the Lord commanded by the
hand of Moses.
Here, I. Moses prays for a successor. When God had told him that he
must die, though it appears elsewhere that he solicited for a reprieve
for himself (Deut. iii. 24, 25), yet, when this could not be obtained,
he begged earnestly that the work of God might be carried on, though he
might not have the honour of finishing it. Envious spirits do not love
their successors, but Moses was not one of these. We should concern
ourselves, both in our prayers and in our endeavours, for the rising
generation, that religion may flourish, and the interests of God's
kingdom among men may be maintained and advanced, when we are in our
graves. In this prayer Moses expresses, 1. A tender concern for the
people of Israel: That the congregation of the Lord be not as sheep
which have no shepherd. Our Saviour uses this comparison in his
compassions for the people when they wanted good ministers, Matt. ix.
36. Magistrates and ministers are the shepherds of a people; if these
be wanting, or be not as they should be, people are apt to wander and
be scattered abroad, are exposed to enemies, and in danger of wanting
food and of hurting one another, as sheep having no shepherd. 2. A
believing dependence upon God, as the God of the spirits of all flesh.
He is both the former and the searcher of spirits, and therefore can
either find men fit or make them fit to serve his purposes, for the
good of his church. Moses prays to God, not to send an angel, but to
set a man over the congregation, that is, to nominate and appoint one
whom he would qualify and own as ruler of his people Israel. Before God
gave this blessing to Israel, he stirred up Moses to pray for it: thus
Christ, before he sent forth his apostles, called to those about him to
pray the Lord of the harvest that he would send forth labourers into
his harvest, Matt. ix. 38.
II. God, in answer to his prayer, appoints him a successor, even
Joshua, who had long since signalized himself by his courage in
fighting Amalek, his humility in ministering to Moses, and his faith
and sincerity in witnessing against the report of the evil spies; this
is the man whom God pitches upon to succeed Moses: A man in whom is the
Spirit, the Spirit of grace (he is a good man, fearing God and hating
covetousness, and acting from principle), the spirit of government (he
is fit to do the work and discharge the trusts of his place), a spirit
of conduct and courage; and he had also the spirit of prophecy, for the
Lord often spoke unto him, Josh. iv. 1; vi. 2; vii. 10. Now here,
1. God directs Moses how to secure the succession to Joshua. (1.) He
must ordain him: Lay thy hand upon him, v. 18. This was done in token
of Moses' transferring the government to him, as the laying of hands on
the sacrifice put the offering in the place and stead of the offerer;
also in token of God's conferring the blessing of the Spirit upon him,
which Moses obtained by prayer. It is said (Deut. xxxiv. 9), Joshua was
full of the spirit of wisdom, for Moses had laid his hands on him. This
rite of imposing hands we find used in the New Testament in the setting
apart of gospel ministers, denoting a solemn designation of them to the
office and an earnest desire that God would qualify them for it and own
them in it. It is the offering of them to Christ and his church for
living sacrifices. (2.) He must present him to Eleazar and the people,
set him before them, that they might know him to be designed of God for
this great trust and consent to that designation. (3.) He must give him
a charge, v. 19. He must be charged with the people of Israel, who were
delivered into his hand as sheep into the hand of a shepherd, and for
whom he must be accountable. He must be strictly charged to do his duty
to them; though they were under his command, he was under God's
command, and from him must receive charge. The highest must know that
there is a higher than they. This charge must be given him in their
sight, that it might be the more affecting to Joshua, and that the
people, seeing the work and care of their prince, might be the more
engaged to assist and encourage him. (4.) He must put some of his
honour upon him, v. 20. Joshua at the most had but some of the honour
of Moses, and in many instances came short of him; but this seems to be
meant of his taking him now, while he lived, into partnership with him
in the government and admitting him to act with authority as his
assistant. It is an honour to be employed for God and his church; some
of this honour must be put upon Joshua, that the people, being used to
obey him while Moses lived, might the more cheerfully do it afterwards.
(5.) He must appoint Eleazar the high priest, with this breast-plate of
judgment, to be his privy-council (v. 21): He shall stand before
Eleazar, by him to consult the oracle, ready to receive and observe all
the instructions that should be given him by it. This was a direction
to Joshua. Though he was full of the Spirit, and had all this honour
put upon him, yet he must do nothing without asking counsel of God, not
leaning to his own understanding. It was also a great encouragement to
him. To govern Israel, and to conquer Canaan, were two hard tasks, but
God assures him that in both he should be under a divine conduct; and
in every difficult case God would advise him to that which should be
for the best. Moses had recourse to the oracle of God himself, but
Joshua and the succeeding judges must use the ministry of the high
priest, and consult the judgment of urim, which, the Jews say, might
not be enquired of but by the king or the head of the sanhedrim, or by
the agent or representative of the people, for them, and in their name.
Thus the government of Israel was now purely divine, for both the
designation and direction of their princes were entirely so. At the
word of the priest, according to the judgment of urim, Joshua and all
Israel must go out and come in; and no doubt God, who thus guided,
would preserve both their going out and their coming in. Those are
safe, and may be easy, that follow God, and in all their ways
acknowledge him.
2. Moses does according to these directions, v. 22, 23. He cheerfully
ordained Joshua, (1.) Though it was a present lessening to himself, and
amounted almost to a resignation of the government. He was very willing
that the people should look off from him, and gaze on the rising sun.
(2.) Though it might appear a perpetual slur upon his family. It would
not have been so much his praise if he had thus resigned his honour to
a son of his own; but with his own hands first to ordain Eleazar high
priest, and then Joshua, one of another tribe, chief ruler, while his
own children had no preferment at all, but were left in the rank of
common Levites, this was such an instance of self-denial and submission
to the will of God as was more his glory than the highest advancement
of his family could have been; for it confirms his character as the
meekest man upon earth, and faithful to him that appointed him in all
his house. This (says the excellent bishop Patrick) shows him to have
had a principle which raised him above all other lawgivers, who always
took care to establish their families in some share of that greatness
which they themselves possessed; but hereby it appeared that Moses
acted not from himself, because he acted not for himself.
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N U M B E R S
CHAP. XXVIII.
Now that the people were numbered, orders given for the dividing of the
land, and a general of the forces nominated and commissioned, one would
have expected that the next chapter should begin the history of the
campaign, or at least should give us an account of the ordinances of
war; no, it contains the ordinances of worship, and provides that now,
as they were on the point of entering Canaan, they should be sure to
take their religion along with them, and not forget this, in the
prosecution of their wars, ver. 1, 2. The laws are here repeated and
summed up concerning the sacrifices that were to be offered, I. Daily,
ver. 3-8. II. Weekly, ver. 9, 10. III. Monthly, ver. 11-15. IV. Yearly.
1. At the passover, ver. 16-25. 2. At pentecost, ver. 26-31. And the
next chapter is concerning the annual solemnities of the seventh month.
Laws Concerning Sacrifices. (b. c. 1452.)
1 And the Lord spake unto Moses, saying, 2 Command the children of
Israel, and say unto them, My offering, and my bread for my sacrifices
made by fire, for a sweet savour unto me, shall ye observe to offer
unto me in their due season. 3 And thou shalt say unto them, This is
the offering made by fire which ye shall offer unto the Lord; two lambs
of the first year without spot day by day, for a continual burnt
offering. 4 The one lamb shalt thou offer in the morning, and the
other lamb shalt thou offer at even; 5 And a tenth part of an ephah
of flour for a meat offering, mingled with the fourth part of an hin of
beaten oil. 6 It is a continual burnt offering, which was ordained in
Mount Sinai for a sweet savour, a sacrifice made by fire unto the Lord.
7 And the drink offering thereof shall be the fourth part of an hin
for the one lamb: in the holy place shalt thou cause the strong wine to
be poured unto the Lord for a drink offering. 8 And the other lamb
shalt thou offer at even: as the meat offering of the morning, and as
the drink offering thereof, thou shalt offer it, a sacrifice made by
fire, of a sweet savour unto the Lord.
Here is, I. A general order given concerning the offerings of the Lord,
which were to be brought in their season, v. 2. These laws are here
given afresh, not because the observance of them was wholly disused
during their thirty-eight years' wandering in the wilderness (we cannot
think that they were so long without any public worship, but that at
least the daily lamb was offered morning and evening, and doubled on
the sabbath day; so bishop Patrick conjectures); but that many of the
sacrifices were then omitted is plainly intimated, Amos v. 25, quoted
by Stephen, Acts vii. 42. Did you offer unto me sacrifices and
offerings in the wilderness forty years, O house of Israel? It is
implied, "No, you did not." But, whether the course of sacrifices had
been interrupted or no, God saw fit now to repeat the law of
sacrifices, 1. Because this was a new generation of men, that were most
of them unborn when the former laws were given; therefore, that they
might be left without excuse, they have not only these laws written, to
be read to them, but again repeated from God himself, and put into a
less compass and a plainer method. 2. Because they were now entering
upon war, and might be tempted to think that while they were engaged in
that they should be excused from offering sacrifices. Inter arma silent
leges--law is little regarded amidst the clash of arms. No, says God,
my bread for my sacrifices even now shall you observe to offer, and
that in the due season. They were peculiarly concerned to keep their
peace with God when they were at war with their enemies. In the
wilderness they were solitary, and quite separate from all other
people, and therefore there they needed not so much their
distinguishing badges, nor would their omission of sacrifices be so
scandalous as when they came into Canaan, when they mingled with other
people. 3. Because possession was now to be given them of the land of
promise, that land flowing with milk and honey, where they would have
plenty of all good things. "Now" (says God), "When you are feasting
yourselves, forget not to offer the bread of your God." Canaan was
given to them upon this condition, that they should observe God's
statutes, Ps. cv. 44, 45.
II. The particular law of the daily sacrifice, a lamb in the morning
and a lamb in the evening, which, for the constancy of it as duly as
the day came, is called a continual burnt-offering (v. 3), which
intimates that when we are bidden to pray always, and to pray without
ceasing, it is intended that at least every morning and every evening
we offer up our solemn prayers and praises to God. This is said to be
ordained in Mount Sinai (v. 6), when the other laws were given. The
institution of it we have, Exod. xxix. 38. Nothing is here added in the
repetition of the law, but that the wine to be poured out in the
drink-offering is ordered to be strong wine (v. 7), the riches and most
generous and best-bodied wine they could get. Though it was to be
poured out upon the altar, and not drunk (they therefore might be ready
to think the worst would serve to be so thrown away), yet God requires
the strongest, to teach us to serve God with the best we have. The wine
must be strong (says Ainsworth) because it was a figure of the blood of
Christ, the memorial of which is still left to the church in wine, and
of the blood of the martyrs, which was poured out as a drink-offering
upon the sacrifice and service of our faith, Phil. ii. 17.
9 And on the sabbath day two lambs of the first year without spot, and
two tenth deals of flour for a meat offering, mingled with oil, and the
drink offering thereof: 10 This is the burnt offering of every
sabbath, beside the continual burnt offering, and his drink offering.
11 And in the beginnings of your months ye shall offer a burnt offering
unto the Lord; two young bullocks, and one ram, seven lambs of the
first year without spot; 12 And three tenth deals of flour for a meat
offering, mingled with oil, for one bullock; and two tenth deals of
flour for a meat offering, mingled with oil, for one ram; 13 And a
several tenth deal of flour mingled with oil for a meat offering unto
one lamb; for a burnt offering of a sweet savour, a sacrifice made by
fire unto the Lord. 14 And their drink offerings shall be half an hin
of wine unto a bullock, and the third part of an hin unto a ram, and a
fourth part of an hin unto a lamb: this is the burnt offering of every
month throughout the months of the year. 15 And one kid of the goats
for a sin offering unto the Lord shall be offered, beside the continual
burnt offering, and his drink offering.
The new moons and the sabbaths are often spoken of together, as great
solemnities in the Jewish church, very comfortable to the saints then,
and typical of gospel grace. Now we have here the sacrifices appointed,
1. For the sabbaths. Every sabbath day the offering must be doubled;
besides the two lambs offered for the daily burnt-offering, there must
be two more offered, one (it is probable) added to the morning
sacrifice, and the other to the evening, v. 9, 10. This teaches us to
double our devotions on sabbath days, for so the duty of the day
requires. The sabbath rest is to be observed, in order to a more close
application to the sabbath work, which ought to fill up sabbath time.
In Ezekiel's temple-service, which points at gospel times, the sabbath
offerings were to be six lambs and a ram, with their meat-offerings,
and drink-offerings (Ezek. xlvi. 4, 5), to intimate not only the
continuance, but the advancement, of sabbath sanctification in the days
of the Messiah. This is the burnt-offering of the sabbath in his
sabbath, so it is in the original, v. 10. We must do every sabbath
day's work in its day, studying to redeem every minute of sabbath time
as those that believe it precious; and not thinking to put off one
sabbath's work to another, for sufficient to every sabbath is the
service thereof. 2. For the new moons. Some suggest that, as the
sabbath was kept with an eye to the creation of the world, so the new
moons were sanctified with an eye to the divine providence, which
appoints the moon for seasons, guiding the revolutions of time by its
changes, and governing sublunary bodies (as many think) by its
influences. Though we observe not any feast of new moons, yet we must
not forget to give God the glory of all the precious things put forth
by the moon which he has established for ever, a faithful witness in
heaven, Ps. lxxxix. 37. The offerings in the new moons were very
considerable, two bullocks, a ram, and seven lambs, with the
meat-offerings and drink-offerings that were to attend them (v. 11,
&c.), besides a sin-offering, v. 15. For, when we give glory to God by
confessing his mercies, we must give glory to him likewise by
confessing our own sins; and, when we rejoice in the gifts of common
providence, we must make the sacrifice of Christ, that great gift of
special grace, the fountain and spring-head of our joy. Some have
questioned whether the new moons were to be reckoned among their
feasts; but why should they not, when, besides the special sacrifices
which were then to be offered, they rested from servile works (Amos
viii. 5), blew the trumpets (ch. x. 10), and went to the prophets to
hear the word? 2 Kings iv. 23. And the worship performed in the new
moons is made typical of gospel solemnities, Isa. lxvi. 23.
16 And in the fourteenth day of the first month is the passover of the
Lord. 17 And in the fifteenth day of this month is the feast: seven
days shall unleavened bread be eaten. 18 In the first day shall be an
holy convocation; ye shall do no manner of servile work therein: 19
But ye shall offer a sacrifice made by fire for a burnt offering unto
the Lord; two young bullocks, and one ram, and seven lambs of the first
year: they shall be unto you without blemish: 20 And their meat
offering shall be of flour mingled with oil: three tenth deals shall ye
offer for a bullock, and two tenth deals for a ram; 21 A several
tenth deal shalt thou offer for every lamb, throughout the seven lambs:
22 And one goat for a sin offering, to make an atonement for you.
23 Ye shall offer these beside the burnt offering in the morning, which
is for a continual burnt offering. 24 After this manner ye shall
offer daily, throughout the seven days, the meat of the sacrifice made
by fire, of a sweet savour unto the Lord: it shall be offered beside
the continual burnt offering, and his drink offering. 25 And on the
seventh day ye shall have an holy convocation; ye shall do no servile
work. 26 Also in the day of the firstfruits, when ye bring a new meat
offering unto the Lord, after your weeks be out, ye shall have an holy
convocation; ye shall do no servile work: 27 But ye shall offer the
burnt offering for a sweet savour unto the Lord; two young bullocks,
one ram, seven lambs of the first year; 28 And their meat offering of
flour mingled with oil, three tenth deals unto one bullock, two tenth
deals unto one ram, 29 A several tenth deal unto one lamb, throughout
the seven lambs; 30 And one kid of the goats, to make an atonement
for you. 31 Ye shall offer them beside the continual burnt offering,
and his meat offering, (they shall be unto you without blemish) and
their drink offerings.
Here is, I. The appointment of the pass-over sacrifices; not that which
was the chief, the paschal lamb (sufficient instructions had formerly
been given concerning that), but those which were to be offered upon
the seven days of unleavened bread, which followed it, v. 17-25. The
first and last of those seven days were to be sanctified as sabbaths,
by a holy rest and a holy convocation, and on each of the seven days
they were to be liberal in their sacrifices, in token of their great
and constant thankfulness for their deliverance out of Egypt: Two
bullocks, a ram, and seven lambs. A gospel conversation, in gratitude
for Christ our passover who was sacrificed, is called the keeping of
this feast (1 Cor. v. 8); for it is not enough that we purge out the
leavened bread of malice and wickedness, but we must offer the bread of
our God, even the sacrifice of praise, continually, and continue herein
unto the end. 2. The sacrifices are likewise appointed which were to be
offered at the feast of pentecost, here called the day of the
first-fruits, v. 26. In the feast of unleavened bread they offered a
sheaf of their first-fruits of barley (which with them was first ripe)
to the priest (Lev. xxiii. 10), as an introduction to the harvest; but
now, about seven weeks after, they were to bring a new meat-offering to
the Lord, at the end of harvest, in thankfulness to God, who had not
only given, but preserved to their use, the kindly fruits of the earth,
so as that in due time they did enjoy them. It was at this feast that
the Spirit was poured out (Acts ii. 1, &c.), and thousands were
converted by the preaching of the apostles, and were presented to
Christ, to be a kind of first-fruits of his creatures. The sacrifice
that was to be offered with the loaves of the first-fruits was
appointed, Lev. xxiii. 18. But over and above, besides that and besides
the daily offerings, they were to offer two bullocks, one ram, and
seven lambs, with a kid for a sin-offering, v. 27-30. When God sows
plentifully upon us he expects to reap accordingly from us. Bishop
Patrick observes that no peace-offerings are appointed in this chapter,
which were chiefly for the benefit of the offerers, and therefore in
them they were left more to themselves; but burnt-offerings were purely
for the honour of God, were confessions of his dominion, and typified
evangelical piety and devotion, by which the soul is wholly offered up
to God in the flames of holy love; and sin-offerings were typical of
Christ's sacrifice of himself, by which we and our services are
perfected and sanctified.
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N U M B E R S
CHAP. XXIX.
This chapter appoints the offerings that were to be made by fire unto
the Lord in the three great solemnities of the seventh month. I. In the
feast of trumpets on the first day of that month, ver. 1-6. II. In the
day of atonement on the tenth day, ver. 7-11. III. In the feast of
tabernacles on the fifteenth day and the seven days following, ver.
12-38. And then the conclusion of these ordinances, ver. 39, 40.
Solemnities of the Seventh Month. (b. c. 1452.)
1 And in the seventh month, on the first day of the month, ye shall
have an holy convocation; ye shall do no servile work: it is a day of
blowing the trumpets unto you. 2 And ye shall offer a burnt offering
for a sweet savour unto the Lord; one young bullock, one ram, and seven
lambs of the first year without blemish: 3 And their meat offering
shall be of flour mingled with oil, three tenth deals for a bullock,
and two tenth deals for a ram, 4 And one tenth deal for one lamb,
throughout the seven lambs: 5 And one kid of the goats for a sin
offering, to make an atonement for you: 6 Beside the burnt offering
of the month, and his meat offering, and the daily burnt offering, and
his meat offering, and their drink offerings, according unto their
manner, for a sweet savour, a sacrifice made by fire unto the Lord. 7
And ye shall have on the tenth day of this seventh month an holy
convocation; and ye shall afflict your souls: ye shall not do any work
therein: 8 But ye shall offer a burnt offering unto the Lord for a
sweet savour; one young bullock, one ram, and seven lambs of the first
year; they shall be unto you without blemish: 9 And their meat
offering shall be of flour mingled with oil, three tenth deals to a
bullock, and two tenth deals to one ram, 10 A several tenth deal for
one lamb, throughout the seven lambs: 11 One kid of the goats for a
sin offering; beside the sin offering of atonement, and the continual
burnt offering, and the meat offering of it, and their drink offerings.
There were more sacred solemnities in the seventh month than in any
other month of the year, not only because it had been the first month
till the deliverance of Israel out of Egypt (which, falling in the
month Abib, occasioned that to be thenceforth made the beginning of the
months in all ecclesiastical computations), but because still it
continued the first month in the civil reckonings of the jubilees and
years of release, and also because it was the time of vacation between
harvest and seedtime, when they had most leisure to attend the
sanctuary, which intimates that, though God will dispense with
sacrifices in consideration of works of necessity and mercy, yet the
more leisure we have from the pressing occasions of this life the more
time we should spend in the immediate service of God. 1. We have here
the appointment of the sacrifices that were to be offered on the first
day of the month, the day of blowing the trumpets, which was a
preparative for the two great solemnities of holy mourning on the day
of atonement and of holy joy in the feast of tabernacles. The intention
of divine institutions is well answered when one religious service
helps to fit us for another and all for heaven. The blowing of the
trumpets was appointed, Lev. xxiii. 24. Here the people are directed
what sacrifices to offer on that day, of which there was not then any
mention made. Note, Those who would know the mind of God in the
scripture must compare one part of the scripture with another, and put
those parts together that have reference to the same thing, for the
latter discoveries of divine light explain what was dark and supply
what was defective in the former, that the man of God may be perfect.
The sacrifices then to be offered are particularly ordered here (v.
2-6), and care taken that these should not supersede the daily oblation
and that of the new moon. It is hereby intimated that we must not seek
occasions to abate our zeal in God's service, nor be glad of an excuse
to omit a good duty, but rather rejoice in an opportunity of
accumulating and doing more than ordinary in religion. If we perform
family-worship, we must not think that this will excuse us from our
secret devotions; nor that on the days we go to church we need not
worship God alone and with our families; but we should always abound in
the work of the Lord. 2. On the day of atonement. Besides all the
services of that day, which we had the institution of, Lev. xvi., and
which, one would think, required trouble and charge enough, here are
burnt-offerings ordered to be offered, v. 8-10. For in our faith and
repentance, those two great gospel graces which were signified by that
day's performances, we must have an eye to the glory and honour of God,
which was purely intended in the burnt-offerings; there was likewise to
be a kid of the goats for a sin-offering, besides the great
sin-offering of atonement (v. 11), which intimates that there are so
many defects and faults, even in the exercises and expressions of our
repentance, that we have need of an interest in a sacrifice to expiate
the guilt even of that part of our holy things. Though we must not
repent that we have repented, yet we must repent that we have not
repented better. It likewise intimated the imperfection of the legal
sacrifices, and their insufficiency to take away sin, that on the very
day the sin-offering of atonement was offered, yet there must be
another sin-offering. But what the law could not do, in that it was
weak, that Christ has done.
12 And on the fifteenth day of the seventh month ye shall have an holy
convocation; ye shall do no servile work, and ye shall keep a feast
unto the Lord seven days: 13 And ye shall offer a burnt offering, a
sacrifice made by fire, of a sweet savour unto the Lord; thirteen young
bullocks, two rams, and fourteen lambs of the first year; they shall be
without blemish: 14 And their meat offering shall be of flour mingled
with oil, three tenth deals unto every bullock of the thirteen
bullocks, two tenth deals to each ram of the two rams, 15 And a
several tenth deal to each lamb of the fourteen lambs: 16 And one kid
of the goats for a sin offering; beside the continual burnt offering,
his meat offering, and his drink offering. 17 And on the second day
ye shall offer twelve young bullocks, two rams, fourteen lambs of the
first year without spot: 18 And their meat offering and their drink
offerings for the bullocks, for the rams, and for the lambs, shall be
according to their number, after the manner: 19 And one kid of the
goats for a sin offering; beside the continual burnt offering, and the
meat offering thereof, and their drink offerings. 20 And on the third
day eleven bullocks, two rams, fourteen lambs of the first year without
blemish; 21 And their meat offering and their drink offerings for the
bullocks, for the rams, and for the lambs, shall be according to their
number, after the manner: 22 And one goat for a sin offering; beside
the continual burnt offering, and his meat offering, and his drink
offering. 23 And on the fourth day ten bullocks, two rams, and
fourteen lambs of the first year without blemish: 24 Their meat
offering and their drink offerings for the bullocks, for the rams, and
for the lambs, shall be according to their number, after the manner:
25 And one kid of the goats for a sin offering; beside the continual
burnt offering, his meat offering, and his drink offering. 26 And on
the fifth day nine bullocks, two rams, and fourteen lambs of the first
year without spot: 27 And their meat offering and their drink
offerings for the bullocks, for the rams, and for the lambs, shall be
according to their number, after the manner: 28 And one goat for a
sin offering; beside the continual burnt offering, and his meat
offering, and his drink offering. 29 And on the sixth day eight
bullocks, two rams, and fourteen lambs of the first year without
blemish: 30 And their meat offering and their drink offerings for the
bullocks, for the rams, and for the lambs, shall be according to their
number, after the manner: 31 And one goat for a sin offering; beside
the continual burnt offering, his meat offering, and his drink
offering. 32 And on the seventh day seven bullocks, two rams, and
fourteen lambs of the first year without blemish: 33 And their meat
offering and their drink offerings for the bullocks, for the rams, and
for the lambs, shall be according to their number, after the manner:
34 And one goat for a sin offering; beside the continual burnt
offering, his meat offering, and his drink offering. 35 On the eighth
day ye shall have a solemn assembly: ye shall do no servile work
therein: 36 But ye shall offer a burnt offering, a sacrifice made by
fire, of a sweet savour unto the Lord: one bullock, one ram, seven
lambs of the first year without blemish: 37 Their meat offering and
their drink offerings for the bullock, for the ram, and for the lambs,
shall be according to their number, after the manner: 38 And one goat
for a sin offering; beside the continual burnt offering, and his meat
offering, and his drink offering. 39 These things ye shall do unto
the Lord in your set feasts, beside your vows, and your freewill
offerings, for your burnt offerings, and for your meat offerings, and
for your drink offerings, and for your peace offerings. 40 And Moses
told the children of Israel according to all that the Lord commanded
Moses.
Soon after the day of atonement, that day in which men were to afflict
their souls, followed the feast of tabernacles, in which they were to
rejoice before the Lord; for those that sow in tears shall soon reap in
joy. To the former laws about this feast, which we had, Lev. xxiii. 34,
&c., here are added directions about the offerings by fire, which they
were to offer unto the Lord during the seven days of that feast, Lev.
xxiii. 36. Observe here, 1. Their days of rejoicing were to be days of
sacrifices. A disposition to be cheerful does us no harm, nor is any
bad symptom, when it is so far from unfitting us for the duties of
God's immediate service that it encourages and enlarges our hearts in
them. 2. All the days of their dwelling in booths they must offer
sacrifices. While we are here in a tabernacle-state, it is our interest
as well as duty constantly to keep up communion with God; nor will the
unsettledness of our outward condition excuse us in our neglect of the
duties of God's worship. 3. The sacrifices for each of the seven days,
though differing in nothing but the number of the bullocks, are
severally and particularly appointed, which yet is no vain repetition;
for God would thus teach them to be very exact in those observances,
and to keep an eye of faith fixed upon the institution in every day's
work. It likewise intimates that the repetition of the same services,
if performed with an upright heart, and with a continued fire of pious
and devout affection, is no weariness to God, and therefore we ought
not to snuff at it, or to say, Behold, what a weariness it is to us! 4.
The number of bullocks (which were the most costly part of the
sacrifice) decreased every day. On the first day of the feast they were
to offer thirteen, on the second day but twelve, on the third day
eleven, &c. So that on the seventh they offered seven; and the last
day, though it was the great day of the feast, and celebrated with a
holy convocation, yet they were to offer but one bullock; and, whereas
on all the other days they offered two rams and fourteen lambs, on this
they offered but one ram and seven lambs. Such was the will of the
Law-maker, and that is reason enough for the law. Some suggest that God
herein considered the infirmity of the flesh, which is apt to grudge
the charge and expense of religion; it is therefore ordered to grow
less and less, that they might not complain as if God had made them to
serve with an offering, Isa. xliii. 23. Or it is hereby intimated to
them that the legal dispensation should wax old, and vanish away at
last; and the multitude of their sacrifices should end in one great
sacrifice, infinitely more worthy than all of them. It was on the last
day of the feast, after all these sacrifices had been ordered, that our
Lord Jesus stood and cried to those who still thirsted after
righteousness (being sensible of the insufficiency of these sacrifices
to justify them) to come unto him and drink, John vii. 37. 5. The
meat-offerings and drink-offerings attended all the sacrifices,
according to their number, after the manner. Be there ever so much
flesh, it is no feast without bread and drink, therefore these must
never be omitted at God's altar, which was his table. We must not think
that doing much in religion will be accepted if we do not do it well,
and after the manner that God has appointed. 6. Every day there must be
a sin-offering presented, as we observed in the other feasts. Our
burnt-offerings of praise cannot be accepted of God unless we have an
interest in the great sacrifice of propitiation which Christ offered
when for us he made himself a sin-offering. 7. Even when all these
sacrifices were offered, yet the continual burnt-offering must not be
omitted either morning or evening, but each day this must be offered
first in the morning and last in the evening. No extraordinary services
should jostle out our stated devotions. 8. Though all these sacrifices
were required to be presented by the body of the congregation, at the
common charge, yet, besides these, particular persons were to glorify
God with their vows and their free-will offerings, v. 39. When God
commanded that this they must do, he left room for the generosity of
their devotion, a great deal more they might do, not inventing other
worships, but abounding in these, as 2 Chron. xxx. 23, 24. Large
directions had been given in Leviticus concerning the offerings of all
sorts that should be brought by particular persons according to the
providences of God concerning them and the graces of God in them.
Though every Israelite had an interest in these common sacrifices, yet
he must not think that these will serve instead of his vows and his
free-will offerings. Thus our ministers' praying with us and for us
will not excuse us from praying for ourselves.
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N U M B E R S
CHAP. XXX.
In this chapter we have a law concerning vows, which had been mentioned
in the close of the foregoing chapter. I. Here is a general rule laid
down that all vows must be carefully performed, ver. 1, 2. II. Some
particular exceptions to this rule. 1. That the vows of daughters
should not be binding unless allowed by the father, ver. 3-5. Nor, 2.
The vows of wives unless allowed by the husband, ver. 6, &c.
Concerning Vows. (b. c. 1452.)
1 And Moses spake unto the heads of the tribes concerning the children
of Israel, saying, This is the thing which the Lord hath commanded. 2
If a man vow a vow unto the Lord, or swear an oath to bind his soul
with a bond; he shall not break his word, he shall do according to all
that proceedeth out of his mouth.
This law was delivered to the heads of the tribes that they might
instruct those who were under their charge, explain the law to them,
give then necessary cautions, and call them to account, if there were
occasion, for the breach of their vows. Perhaps the heads of the tribes
had, upon some emergency of this kind, consulted Moses, and desired by
him to know the mind of God, and here they are told it: This is the
thing which the Lord has commanded concerning vows, and it is a command
still in force.
1. The case supposed is that a person vows a vow unto the Lord, making
God a party to the promise, and designing his honour and glory in it.
The matter of the vow is supposed to be something lawful: no man can be
by his own promise bound to do that which he is already by the divine
precept prohibited from doing. Yet it is supposed to be something
which, in such and such measures and degrees, was not a necessary duty
antecedent to the vow. A person might vow to bring such and such
sacrifices at certain times, to give such and such a sum or such a
proportion in alms, to forbear such meats and drinks which the law
allowed, to fast and afflict the soul (which is specified v. 13) at
other times besides the day of atonement. And many similar vows might
be made in an extraordinary heat of holy zeal, in humiliation for some
sin committed or for the prevention of sin, in the pursuit of some
mercy desired or in gratitude for some mercy received. It is of great
use to make such vows as these, provided they be made in sincerity with
due caution. Vows (say the Jewish doctors) are the hedge of separation,
that is, a fence to religion. He that vows is here said to bind his
soul with a bond. It is a vow to God, who is a spirit, and to him the
soul, with all its powers, must be bound. A promise to man is a bond
upon the estate, but a promise to God is a bond upon the soul. Our
sacramental vows, by which we are bound to no more than what was before
our duty, and which neither father nor husband can disannul, are bonds
upon the soul, and by them we must feel ourselves bound out from all
sin and bound up to the whole will of God. Our occasional vows
concerning that which before was in our own power (Acts v. 4), when
they are made, are bonds upon the soul likewise. 2. The command given
is that these vows be conscientiously performed: He shall not break his
word, though afterwards he may change his mind, but he shall do
according to what he has said. Margin, He shall not profane his word.
Vowing is an ordinance of God; if we vow in hypocrisy we profane that
ordinance: it is plainly determined, Better not vow than vow and not
pay, Eccl. v. 5. Be not deceived, God is not mocked. His promises to us
are yea and amen, let not ours to him be yea and nay.
3 If a woman also vow a vow unto the Lord, and bind herself by a bond,
being in her father's house in her youth; 4 And her father hear her
vow, and her bond wherewith she hath bound her soul, and her father
shall hold his peace at her: then all her vows shall stand, and every
bond wherewith she hath bound her soul shall stand. 5 But if her
father disallow her in the day that he heareth; not any of her vows, or
of her bonds wherewith she hath bound her soul, shall stand: and the
Lord shall forgive her, because her father disallowed her. 6 And if
she had at all an husband, when she vowed, or uttered ought out of her
lips, wherewith she bound her soul; 7 And her husband heard it, and
held his peace at her in the day that he heard it: then her vows shall
stand, and her bonds wherewith she bound her soul shall stand. 8 But
if her husband disallowed her on the day that he heard it; then he
shall make her vow which she vowed, and that which she uttered with her
lips, wherewith she bound her soul, of none effect: and the Lord shall
forgive her. 9 But every vow of a widow, and of her that is divorced,
wherewith they have bound their souls, shall stand against her. 10
And if she vowed in her husband's house, or bound her soul by a bond
with an oath; 11 And her husband heard it, and held his peace at her,
and disallowed her not: then all her vows shall stand, and every bond
wherewith she bound her soul shall stand. 12 But if her husband hath
utterly made them void on the day he heard them; then whatsoever
proceeded out of her lips concerning her vows, or concerning the bond
of her soul, shall not stand: her husband hath made them void; and the
Lord shall forgive her. 13 Every vow, and every binding oath to
afflict the soul, her husband may establish it, or her husband may make
it void. 14 But if her husband altogether hold his peace at her from
day to day; then he establisheth all her vows, or all her bonds, which
are upon her: he confirmeth them, because he held his peace at her in
the day that he heard them. 15 But if he shall any ways make them
void after that he hath heard them; then he shall bear her iniquity.
16 These are the statutes, which the Lord commanded Moses, between a
man and his wife, between the father and his daughter, being yet in her
youth in her father's house.
It is here taken for granted that all such persons as are sui juris--at
their own disposal, and are likewise of sound understanding and memory,
are bound to perform whatever they vow that is lawful and possible;
but, if the person vowing be under the dominion and at the disposal of
another, the case is different. Two cases much alike are here put and
determined:--
I. The case of a daughter in her father's house: and some think,
probably enough, that it extends to a son likewise, while he is at home
with his father, and under tutors and governors. Whether the exception
may thus be stretched I cannot say. Non est distinguendum, ubi lex non
distinguit--We are not allowed to make distinctions which the law does
not. The rule is general, If a man vow, he must pay. But for a daughter
it is express: her vow is nugatory or in suspense till her father knows
it, and (it is supposed) knows it from her; for, when it comes to his
knowledge, it is in his power either to ratify or nullify it. But in
favour of the vow, 1. Even his silence shall suffice to ratify it: If
he hold his peace, her vows shall stand, v. 4. Qui tacet, consentire
videtur--Silence gives consent. Hereby he allows his daughter the
liberty she has assumed, and, as long as he says nothing against her
vow, she shall be bound by it. But, 2. His protestation against it
shall perfectly disannul it, because it is possible that such vow may
by prejudicial to the affairs of the family, break the father's
measures, perplex the provision made for his table if the vow related
to meats, or lessen the provision made for his children if the vow
would be more expensive than his estate would bear; however, it was
certain that it was an infringement of his authority over his child,
and therefore, if he disallow it, she is discharged, and the Lord shall
forgive her, that is, she shall not be charged with the guilt of
violating her vow; she showed her good-will in making the vow, and, if
her intentions therein were sincere, she shall be accounted better than
sacrifice. This shows how great a deference children owe to their
parents, and how much they ought to honour them and be obedient to
them. It is for the interest of the public that the paternal authority
be supported; for, when children are countenanced in their disobedience
to their parents (as they were by the tradition of the elders, Matt.
xv. 5, 6), they soon become in other things children of Belial. If this
law be not to be extended to children's marrying without their parents'
consent so far as to put it in parents' power to annul the marriage and
dissolve the obligation (as some have thought it does), yet certainly
it proves the sinfulness of it, and obliges the children that have thus
done foolishly to repent and humble themselves before God and their
parents.
II. The case of a wife is much the same. As for a woman that is a widow
or divorced, she has neither father nor husband to control her, so
that, whatever vows she binds her soul with, they shall stand against
her (v. 9), it is at her peril if she run back; but a wife, who has
nothing that she can strictly call her own, but with her husband's
allowance, cannot, without that, make any such vow. 1. The law is plain
in case of a wife that continues so long after the vow. If her husband
allow her vow, though only by silence, it must stand, v. 6, 7. If he
disallow it, since her obligation to that which she had vowed arose
purely from her own act, and not from any prior command of God, her
obligation to her husband shall take place of it, for to him she ought
to be in subjection as unto the Lord; and now it is so far from being
her duty to fulfil her vow that it would be her sin to disobey her
husband, whose consent perhaps she ought to have asked before she made
the vow; therefore she needs forgiveness, v. 8. 2. The law is the same
in case of a wife that soon after becomes a widow, or is put away.
Though, if she return to her father's house, she does not therefore so
come again under his authority as that he has power to disannul her
vows (v. 9), yet if the vow was made while she was in the house of her
husband, and her husband disallowed it, it was made void and of no
effect for ever, and she does not return under the law of her vow when
she is loosed from the law of her husband. This seems to be the
distinct meaning of v. 10-14, which otherwise would be but a repetition
of v. 6-8. But it is added (v. 15) that, if the husband make void the
vows of his wife, he shall bear her iniquity; that is, if the thing she
had vowed was really good, for the honour of God and the prosperity of
her own soul, and the husband disallowed it out of covetousness, or
humour, or to show his authority, though she be discharged from the
obligation of her vow, yet he will have a great deal to answer for. Now
here it is very observable how carefully the divine law consults the
good order of families, and preserves the power of superior relations,
and the duty and reverence of inferiors. It is fit that every man
should bear rule in his own house, and have his wife and children in
subjection with all gravity; and rather than this great rule should be
broken, or any encouragement given to inferior relations to break those
bonds asunder, God himself would quit his right, and release the
obligations even of a solemn vow; so much does religion strengthen the
ties of all relations, and secure the welfare of all societiesd, that
in it the families of the earth are blessed.
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N U M B E R S
CHAP. XXXI.
This chapter belongs to "the book of the wars of the Lord," in which it
is probable it was inserted. It is the history of a holy war, a war
with Midian. Here is, I. A divine command for the war, ver. 1, 2. II.
The undertaking of the war, ver. 3-6. III. The glorious success of it,
ver. 7-12. IV. Their triumphant return from the war. 1. The respect
Moses paid to the soldiers, ver. 13. 2. The rebuke he gave them for
sparing the women, ver. 14-18. 3. The directions he gave them for the
purifying of themselves and their effects, ver. 19-24. 4. The
distribution of the spoil they had taken, one half to the soldiers, the
other to the congregation, and a tribute to the Lord out of each, ver.
25-47. 5. The free-will offering of the officers, ver. 48, &c.
The Slaughter of the Midianites. (b. c. 1452.)
1 And the Lord spake unto Moses, saying, 2 Avenge the children of
Israel of the Midianites: afterward shalt thou be gathered unto thy
people. 3 And Moses spake unto the people, saying, Arm some of
yourselves unto the war, and let them go against the Midianites, and
avenge the Lord of Midian. 4 Of every tribe a thousand, throughout
all the tribes of Israel, shall ye send to the war. 5 So there were
delivered out of the thousands of Israel, a thousand of every tribe,
twelve thousand armed for war. 6 And Moses sent them to the war, a
thousand of every tribe, them and Phinehas the son of Eleazar the
priest, to the war, with the holy instruments, and the trumpets to blow
in his hand.
Here, I. The Lord of hosts gives orders to Moses to make war upon the
Midianites, and his commission no doubt justified this war, though it
will not serve to justify the like without such commission. The
Midianites were the posterity of Abraham by Keturah, Gen. xxv. 2. Some
of them settled south of Canaan, among whom Jethro lived, and they
retained the worship of the true God; but these were settled east of
Canaan, and had fallen into idolatry, neighbours to, and in confederacy
with, the Moabites. Their land was not designed to be given to Israel,
nor would Israel have meddled with them if they had not made themselves
obnoxious to their resentment by sending their bad women among them to
draw them to whoredom and idolatry. This was the provocation, this was
the quarrel. For this (says God) avenge Israel of the Midianites, v. 2.
1. God would have the Midianites chastised, an inroad made upon that
part of their country which lay next to the camp of Israel, and which
was probably more concerned in that mischief than the Moabites, who
therefore were let alone. God will have us to reckon those our worst
enemies that draw us to sin, and to avoid them; and since every man is
tempted when he is drawn aside of his own lusts, and these are the
Midianites which ensnare us with their wiles, on them we should avenge
ourselves, not only make no league with them, but make war upon them by
living a life of mortification. God had taken vengeance on his own
people for yielding to the Midianites' temptations; now the Midianites,
that gave the temptation, must be reckoned with, for the deceived and
the deceiver are his (Job xii. 16), both accountable to his tribunal;
and, though judgment begin at the house of God, it shall not end there,
1 Pet. iv. 17. There is a day coming when vengeance will be taken on
those that have introduced errors and corruptions into the church, and
the devil that deceived men will be cast into the lake of fire.
Israel's quarrel with Amalek, that fought against them, was not avenged
till long after: but their quarrel with Midian, that debauched them,
was speedily avenged, for they were looked upon as much more the
dangerous and malicious enemies. 2. God would have it done by Moses, in
his life-time, that he who had so deeply resented that injury might
have the satisfaction of seeing it avenged. "See this execution done
upon the enemies of God and Israel, and afterwards thou shalt be
gathered to thy people." This was the only piece of service of this
kind that Moses must further do, and then he has accomplished, as a
hireling, his day, and shall have his quietus--enter into rest:
hitherto his usefulness must come, and no further; the wars of Canaan
must be carried on by another hand. Note, God sometimes removes useful
men when we think they can be ill spared; but this ought to satisfy us,
that they are never removed till they have done the work which was
appointed them.
II. Moses gives orders to the people to prepare for this expedition, v.
3. He would not have the whole body of the camp to stir, but they must
arm some of themselves to the war, such as were either most fit or most
forward, and avenge the Lord of Midian. God said, Avenge Israel; Moses
says, Avenge the Lord; for the interests of God and Israel are united,
and the cause of both is one and the same. And if God, in what he does,
shows himself jealous for the honour of Israel, surely Israel, in what
they do, ought to show themselves jealous for the glory of God. Then
only we can justify the avenging of ourselves when it is the vengeance
of the Lord that we engage in. Nay, for this reason we are forbidden to
avenge ourselves, because God has said, Vengeance is mine, I will
repay.
III. A detachment is drawn out accordingly for this service, 1000 out
of every tribe, 12,000 in all, a small number in comparison with what
they could have sent, and it is probable small in comparison with the
number of the enemies they were sent against. But God would teach them
that it is all one to him to save by many or by few, 1 Sam. xiv. 6.
IV. Phinehas the son of Eleazar is sent along with them. It is strange
that no mention is made of Joshua in this great action. If he was
general of these forces, who do we not find him leading them out? If he
tarried at home, why do we not find him meeting them with Moses at
their return? It is probable, each tribe having a captain of its own
thousand, there was no general, but they proceeded in the order of
their march through the wilderness, Judah first, and the rest in their
posts, under the command of their respective captains, spoken of v. 48.
But, the war being a holy war, Phinehas was their common head, not to
supply the place of a general, but, by the oracle of God, to determine
the resolves of their counsels of war, in which the captains of
thousands would all acquiesce, and according to which they would act in
conjunction. He therefore took with him the holy instruments or
vessels, probably the breast-plate of judgment, by which God might he
consulted in any emergency. Though he was not yet the high priest, yet
he might be delegated pro hac vice--for this particular occasion, to
bear the urim and thummim, as 1 Sam. xxiii. 6. And there was a
particular reason for sending Phinehas to preside in this expedition;
he has already signalized himself for his zeal against the Midianites
and their cursed arts to ensnare Israel when he slew Cozbi, a daughter
of a chief house in Midian, for her impudence in the matter of Peor,
ch. xxv. 15. He that had so well used the sword of justice against a
particular criminal was best qualified to guide the sword of war
against the whole nation. Thou hast been faithful over a few things, I
will make thee ruler over many things.
7 And they warred against the Midianites, as the Lord commanded Moses;
and they slew all the males. 8 And they slew the kings of Midian,
beside the rest of them that were slain; namely, Evi, and Rekem, and
Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of
Beor they slew with the sword. 9 And the children of Israel took all
the women of Midian captives, and their little ones, and took the spoil
of all their cattle, and all their flocks, and all their goods. 10
And they burnt all their cities wherein they dwelt, and all their
goodly castles, with fire. 11 And they took all the spoil, and all
the prey, both of men and of beasts. 12 And they brought the
captives, and the prey, and the spoil, unto Moses, and Eleazar the
priest, and unto the congregation of the children of Israel, unto the
camp at the plains of Moab, which are by Jordan near Jericho.
Here is, 1. The descent which this little army of Israelites made,
under the divine commission, conduct, and command, upon the country of
Midian. They warred against the Midianites. It is very probable that
they first published their manifesto, showing the reasons of the war,
and requiring them to give up the ringleaders of the mischief to
justice; for such afterwards was the law (Deut. xx. 10), and such the
practice, Judg. xx. 12, 13. But the Midianites justifying what they had
done, and standing by those that had done it, the Israelites attacked
them with fire and sword, and all the pious fury with which their zeal
for God and their people inspired them. 2. The execution (the military
execution) they did in this descent. (1.) They slew all the males (v.
7), that is, all they met with as far as they went; they put them all
to the sword, and gave no quarter. But that they did not slay all the
males of the nation is certain, for we find the Midianites a powerful
and formidable enemy to Israel in the days of Gideon; and they were the
Midianites of this country, for they are reckoned with the children of
the east, Judg. vi. 3. (2.) They slew the kings of Midian the same that
are called elders of Midian (ch. xxii. 4), and the dukes of Sihon,
Josh. xiii. 21. Five of these princes are here named, one of whom is
Zur, probably the same Zur whose daughter Cosbi was, ch. xxv. 15. (3.)
They slew Balaam. Many conjectures there are as to what brought Balaam
among the Midianites at this time; it is probable that the Midianites,
having intelligence of the march of this army of Israelites against
them, hired Balaam to come and assist them with his enchantments, that
if he could not prevail to act offensively in their favour, by cursing
the armies of Israel, yet he might act defensively, by blessing the
country of Midian. Whatever was the occasion of his being there, God's
overruling providence brought him thither, and there his just vengeance
found him. Had he himself believed what he said of the happy state of
Israel, he would not have herded thus with the enemies of Israel; but
justly does he die the death of the wicked (though he pretended to
desire that of the righteous), and go down slain to the pit with the
uncircumcised, who rebelled thus against the convictions of his own
conscience. The Midianites' wiles were Balaam's projects, it was
therefore just that he should perish with them, Hos. iv. 5. Now was his
folly made manifest to all men, who foretold the fate of others, but
foresaw not his own. (4.) They took all the women and children
captives, v. 9. (5.) They burnt their cities and goodly castles (v.
10), not designing to inhabit them themselves (that country was out of
their line), but they thus prevented those who had made their escape
from sheltering themselves in their own country and settling there
again. Some understand it of their idol-temples; it was fit that they
should share in this vengeance. (6.) They plundered the country, and
carried off all the cattle and valuable goods, and so returned to the
camp of Israel laden with a very rich booty, v. 9, 11, 12. Thus (as
when they came out of Egypt) they were enriched with the spoils of
their enemies, and furnished with stock for the good land into which
God was bringing them.
13 And Moses, and Eleazar the priest, and all the princes of the
congregation, went forth to meet them without the camp. 14 And Moses
was wroth with the officers of the host, with the captains over
thousands, and captains over hundreds, which came from the battle. 15
And Moses said unto them, Have ye saved all the women alive? 16
Behold, these caused the children of Israel, through the counsel of
Balaam, to commit trespass against the Lord in the matter of Peor, and
there was a plague among the congregation of the Lord. 17 Now
therefore kill every male among the little ones, and kill every woman
that hath known man by lying with him. 18 But all the women children,
that have not known a man by lying with him, keep alive for yourselves.
19 And do ye abide without the camp seven days: whosoever hath killed
any person, and whosoever hath touched any slain, purify both
yourselves and your captives on the third day, and on the seventh day.
20 And purify all your raiment, and all that is made of skins, and
all work of goats' hair, and all things made of wood. 21 And Eleazar
the priest said unto the men of war which went to the battle, This is
the ordinance of the law which the Lord commanded Moses; 22 Only the
gold, and the silver, the brass, the iron, the tin, and the lead, 23
Every thing that may abide the fire, ye shall make it go through the
fire, and it shall be clean: nevertheless it shall be purified with the
water of separation: and all that abideth not the fire ye shall make go
through the water. 24 And ye shall wash your clothes on the seventh
day, and ye shall be clean, and afterward ye shall come into the camp.
We have here the triumphant return of the army of Israel from the war
with Midian, and here,
I. They were met with great respect, v. 13. Moses himself,
notwithstanding his age and gravity, walked out of the camp to
congratulate them on their victory, and to grace the solemnity of their
triumphs. Public successes should be publicly acknowledged, to the
glory of God, and the encouragement of those that have jeoparded their
lives in their country's cause.
II. They were severely reproved for saving the women alive. It is very
probable that Moses had commanded them to kill the women, at least this
was implied in the general order to avenge Israel of the Midianites;
the execution having reference to that crime, their drawing them in to
the worship of Peor, it was easy to conclude that the women, who were
the principal criminals, must not be spared. What! says Moses, have you
saved the women alive? v. 15. He was moved with a holy indignation at
the sight of them. These were those that caused the children of Israel
to commit this trespass; and therefore, 1. It is just that they should
die. The law in case of whoredom was, The adulterer and adulteress
should surely be put to death. God had put to death the adulterers of
Israel by the plague, and now it was fit that the adulteresses of
Midian, especially since they had been the tempters, should be put to
death by the sword. 2. "It is dangerous to let them live; they will be
still tempting the Israelites to uncleanness, and so your captives will
be your conquerors and a second time your destroyers." Severe orders
are therefore given that all the grown women should be slain in cold
blood, and only the female children spared.
III. They were obliged to purify themselves, according to the ceremony
of the law, and to abide without the camp seven days, till their
purification was accomplished. For, 1. They had imbrued their hands in
blood, by which though they had not contracted any moral guilt, the war
being just and lawful, yet they were brought under a ceremonial
uncleanness, which rendered them unfit to come near the tabernacle till
they were purified. Thus God would preserve in their minds a dread and
detestation of murder. David must not build the temple because he had
been a man of war, and had shed blood, 1 Chron. xxviii. 3. 2. They
could not but have touched dead bodies, by which they were polluted,
and that required they should be purified with the water of separation,
v. 19, 20, 24.
IV. They must likewise purify the spoil they had taken, the captives
(v. 19) and all the goods, v. 21-23. What would bear the fire must pass
through the fire, and what would not must be washed with water. These
things had been use by Midianites, and, having now come into the
possession of Israelites, it was fit that they should be sanctified to
the service of that holy nation and the honour of their holy God. To us
now every thing is sanctified by the word and prayer, if we are
sanctified by the Spirit, who is compared both to fire and water. To
the pure all things are pure.
Distribution of the Spoil. (b. c. 1452.)
25 And the Lord spake unto Moses, saying, 26 Take the sum of the prey
that was taken, both of man and of beast, thou, and Eleazar the priest,
and the chief fathers of the congregation: 27 And divide the prey
into two parts; between them that took the war upon them, who went out
to battle, and between all the congregation: 28 And levy a tribute
unto the Lord of the men of war which went out to battle: one soul of
five hundred, both of the persons, and of the beeves, and of the asses,
and of the sheep: 29 Take it of their half, and give it unto Eleazar
the priest, for an heave offering of the Lord. 30 And of the children
of Israel's half, thou shalt take one portion of fifty, of the persons,
of the beeves, of the asses, and of the flocks, of all manner of
beasts, and give them unto the Levites, which keep the charge of the
tabernacle of the Lord. 31 And Moses and Eleazar the priest did as
the Lord commanded Moses. 32 And the booty, being the rest of the
prey which the men of war had caught, was six hundred thousand and
seventy thousand and five thousand sheep, 33 And threescore and
twelve thousand beeves, 34 And threescore and one thousand asses,
35 And thirty and two thousand persons in all, of women that had not
known man by lying with him. 36 And the half, which was the portion
of them that went out to war, was in number three hundred thousand and
seven and thirty thousand and five hundred sheep: 37 And the Lord's
tribute of the sheep was six hundred and threescore and fifteen. 38
And the beeves were thirty and six thousand; of which the Lord's
tribute was threescore and twelve. 39 And the asses were thirty
thousand and five hundred; of which the Lord's tribute was threescore
and one. 40 And the persons were sixteen thousand; of which the
Lord's tribute was thirty and two persons. 41 And Moses gave the
tribute, which was the Lord's heave offering, unto Eleazar the priest,
as the Lord commanded Moses. 42 And of the children of Israel's half,
which Moses divided from the men that warred, 43 (Now the half that
pertained unto the congregation was three hundred thousand and thirty
thousand and seven thousand and five hundred sheep, 44 And thirty and
six thousand beeves, 45 And thirty thousand asses and five hundred,
46 And sixteen thousand persons;) 47 Even of the children of Israel's
half, Moses took one portion of fifty, both of man and of beast, and
gave them unto the Levites, which kept the charge of the tabernacle of
the Lord; as the Lord commanded Moses.
We have here the distribution of the spoil which was taken in this
expedition against Midian. God himself directed how it should be
distributed, and Moses and Eleazar did according to the directions, and
thus unhappy contests among themselves were prevented and the victory
was made to turn to the common benefit. It was fit that he who gave
them the prey should order the disposal of it. All we have is from God,
and therefore must be subject to his will.
I. The prey is ordered to be divided into two parts, one for the 12,000
men that undertook the war, and the other for the congregation. The
prey that was divided seems to have been only the captives and the
cattle; as for the plate, and jewels, and other goods, every man kept
what he took, as is intimated, v. 50-53. That only was distributed
which would be of use for the stocking of that good land into which
they were going. Now observe, 1. That the one half of the prey was
given to the whole congregation, Moses allotting to each tribe its
share, and then leaving it to the heads of the tribes to divide their
respective shares among themselves, according to their families. The
war was undertaken on the behalf of the whole congregation; they would
all have been ready to go to the help of the Lord against the mighty,
if they had been so ordered, and they did help, it is likely, by their
prayers; and therefore God appoints that those that tarried at home
should divide the spoil, Ps. lxviii. 12. David, in his time, made it a
statute and an ordinance for Israel, that, as his part is that goes
down to the battle, so shall his part be that tarrieth by the stuff, 1
Sam. xxx. 24, 25. Those that are employed in public trusts must not
think to benefit themselves only by their toils and hazards, but must
aim at the advantage of the community. 2. That yet the 12,000 that went
to the battle had as much for their share as the whole congregation
(which were fifty times as many) had for theirs; so that the particular
persons of the soldiery had a much better share than any of their
brethren that tarried at home: and good reason they should. The greater
pains we take, and the greater hazards we run, in the service of God
and our generation, the greater will our recompence be at last; for God
is not unrighteous to forget the work and labour of love.
II. God was to have a tribute out of it, as an acknowledgment of his
sovereignty over them in general, and that he was their king to whom
tribute was due, and particularly of his interest in this war and the
gains of it, he having given them their success; and that the priests,
the Lord's receivers, might have something added to the provision made
for their maintenance. Note, Whatever we have, God must have his dues
out of it. And here (as before) the soldiers are favoured above the
rest of the congregation, for out of the people's share God required
one in fifty, but out of the soldier's share only one in 500, because
the people got theirs easily, without any peril or fatigue. The less
opportunity we have of honouring God with our personal services the
more it is expected we should honour him with our substance. The
tribute out of the soldiers' half was given to the priests (v. 29),
that out of the people's half was given to the Levites, v. 30. For the
priests were taken from among the Levites, as these soldiers from among
the people, for special and hazardous service, and their pay was
proportioned accordingly.
48 And the officers which were over thousands of the host, the captains
of thousands, and captains of hundreds, came near unto Moses: 49 And
they said unto Moses, Thy servants have taken the sum of the men of war
which are under our charge, and there lacketh not one man of us. 50
We have therefore brought an oblation for the Lord, what every man hath
gotten, of jewels of gold, chains, and bracelets, rings, earrings, and
tablets, to make an atonement for our souls before the Lord. 51 And
Moses and Eleazar the priest took the gold of them, even all wrought
jewels. 52 And all the gold of the offering that they offered up to
the Lord, of the captains of thousands, and of the captains of
hundreds, was sixteen thousand seven hundred and fifty shekels. 53
(For the men of war had taken spoil, every man for himself.) 54 And
Moses and Eleazar the priest took the gold of the captains of thousands
and of hundreds, and brought it into the tabernacle of the
congregation, for a memorial for the children of Israel before the
Lord.
Here is a great example of piety and devotion in the officers of the
army, the colonels, that are called captains of thousands, and the
inferior officers that were captains of hundreds; they came to Moses as
their general and commander-in-chief, and, though he was now going off
the stage they very humbly and respectfully addressed themselves to
him, calling themselves his servants; the honours they had won did not
puff them up, so as to make them forget their duty to him. Observe in
their address to them, 1. The pious notice they take of God's wonderful
goodness to them in this late expedition, in preserving not only their
own lives, but the lives of all the men of war that they had under
their charge; so that, upon the review of their muster-roll, it
appeared there was not one missing, v. 49. This was very extraordinary,
and perhaps cannot be paralleled in any history. So many thousands of
lives jeoparded in the high places of the field, and not one lost,
either by the sword of the enemy or by any disease or disaster. This
was the Lord's doing, and cannot but be marvellous in the eyes of those
that consider how the lives of all men, especially soldiers, are
continually in their hands. It is an evidence of the tender feeling
which these commanders had for their soldiers, and that their lives
were very precious to them, that they looked upon it as a mercy to
themselves that none of those under their charge miscarried. Of all
that were given them they had lost none; so precious also is the blood
of Christ's subjects and soldiers to him, Ps. lxxii. 14. 2. The pious
acknowledgment they make for this favour: Therefore we have brought an
oblation to the Lord, v. 50. The oblation they brought was out of that
which every man had gotten, and it was gotten honestly by a divine
warrant. Thus every man should lay by according as God has prospered
him, 1 Cor. xvi. 2. For where God sows plentifully in the gifts of his
bounty he expects to reap accordingly in the fruits of our piety and
charity. The tabernacle first, and the temple afterwards, were
beautified and enriched with the spoils taken from the enemies of
Israel; as by David (2 Sam. viii. 11, 12), and his captains, 1 Chron.
xxvi. 26, 27. We should never take any thing to ourselves, in war or
trade, which we cannot in faith consecrate a part of to God, who hates
robbery for burnt-offerings; but, when God has remarkably preserved and
prospered us, he expects that we should make some particular return of
gratitude to him. As to this oblation, (1.) The captains offered it to
make an atonement for their souls, v. 50. Instead of coming to Moses to
demand a recompence for the good service they had done in avenging the
Lord of Midian, or to set up trophies of their victory for the
immortalizing of their own names, they bring an oblation to make
atonement for their souls, being conscious to themselves, as the best
men must be even in their best services, that they had been defective
in their duty, not only in that instance for which they were reproved
(v. 14), but in many others; for there is not a just man upon the earth
that doeth good and sinneth not. (2.) Moses accepted it, and laid it up
in the tabernacle as a memorial for the children of Israel (v. 54),
that is, a monument of God's goodness to them, that they might be
encouraged to trust in him in their further wars, and a monument of
their gratitude to God (sacrifices are said to be memorials), that he,
being well pleased with this thankful acknowledgment of favours
bestowed, might continue and repeat his mercies to them.
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N U M B E R S
CHAP. XXXII.
In this chapter we have, I. The humble request of the tribes of Reuben
and Gad for an inheritance on that side Jordan where Israel now lay
encamped, ver. 1-5. II. Moses's misinterpretation of their request,
ver. 6-15. III. Their explication of it, and stating it aright, ver.
16-19. IV. The grant of their petition under the provisos and
limitations which they themselves proposed, ver. 20, &c.
The Request of the Reubenites. (b. c. 1452.)
1 Now the children of Reuben and the children of Gad had a very great
multitude of cattle: and when they saw the land of Jazer, and the land
of Gilead, that, behold, the place was a place for cattle; 2 The
children of Gad and the children of Reuben came and spake unto Moses,
and to Eleazar the priest, and unto the princes of the congregation,
saying, 3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and
Elealeh, and Shebam, and Nebo, and Beon, 4 Even the country which the
Lord smote before the congregation of Israel, is a land for cattle, and
thy servants have cattle: 5 Wherefore, said they, if we have found
grace in thy sight, let this land be given unto thy servants for a
possession, and bring us not over Jordan. 6 And Moses said unto the
children of Gad and to the children of Reuben, Shall your brethren go
to war, and shall ye sit here? 7 And wherefore discourage ye the
heart of the children of Israel from going over into the land which the
Lord hath given them? 8 Thus did your fathers, when I sent them from
Kadesh-barnea to see the land. 9 For when they went up unto the
valley of Eshcol, and saw the land, they discouraged the heart of the
children of Israel, that they should not go into the land which the
Lord had given them. 10 And the Lord's anger was kindled the same
time, and he sware, saying, 11 Surely none of the men that came up
out of Egypt, from twenty years old and upward, shall see the land
which I sware unto Abraham, unto Isaac, and unto Jacob; because they
have not wholly followed me: 12 Save Caleb the son of Jephunneh the
Kenezite, and Joshua the son of Nun: for they have wholly followed the
Lord. 13 And the Lord's anger was kindled against Israel, and he made
them wander in the wilderness forty years, until all the generation,
that had done evil in the sight of the Lord, was consumed. 14 And,
behold, ye are risen up in your fathers' stead, an increase of sinful
men, to augment yet the fierce anger of the Lord toward Israel. 15
For if ye turn away from after him, he will yet again leave them in the
wilderness; and ye shall destroy all this people.
Israel's tents were now pitched in the plains of Moab, where they
continued many months, looking back upon the conquests they had already
made of the land of Sihon and Og, and looking forward to Canaan, which
they hoped in a little while to make themselves masters of. While they
made this stand, and were at a pause, this great affair of the disposal
of the conquests they had already made was here concerted and settled,
not by any particular order or appointment of God, but at the special
instance and request of two of the tribes, to which Moses, after a long
debate that arose upon it, consented. For even then, when so much was
done by the extraordinary appearances of divine Providence, many things
were left to the direction of human prudence; for God, in governing
both the world and the church, makes use of the reason of men, and
serves his own purposes by it.
I. Here is a motion made by the Reubenites and the Gadites, that the
land which they had lately possessed themselves of, and which in the
right of conquest belonged to Israel in common, might be assigned to
them in particular for their inheritance: upon the general idea they
had of the land of promise, they supposed this would be about their
proportion. Reuben and Gad were encamped under the same standard, and
so had the better opportunity of comparing notes, and settling this
matter between themselves. In the first verse the children of Reuben
are named first, but afterwards the children of Gad (v. 2, 25, 31),
either because the Gadites made the first motion and were most forward
for it, or because they were the better spokesmen and had more of the
art of management, Reuben's tribe still lying under Jacob's sentence,
he shall not excel. Two things common in the world induced these tribes
to make this choice and this motion upon it, the lust of the eye and
the pride of life, 1 John ii. 16. 1. The lust of the eye. This land
which they coveted was not only beautiful for situation, and pleasant
to the eye, but it was good for food, food for cattle; and they had a
great multitude of cattle, above the rest of the tribes, it is supposed
because they brought more out of Egypt, than the rest did; but that was
forty years before, and stocks of cattle increase and decrease in less
time than that; therefore I rather think they had been better husbands
of their cattle in the wilderness, had tended them better, had taken
more care of the breed, and not been so profuse as their neighbours in
eating the lambs out of the flock and the calves out of the midst of
the stall. Now they, having these large stocks, coveted land
proportionable. Many scriptures speak of Bashan and Gilead as places
famous for cattle; they had been so already, and therefore these tribes
hoped they would be so to them, and whatever comes of it here they
desire to take their lot. The judicious Calvin thinks there was much
amiss in the principle they went upon, and that they consulted their
own private convenience more than the public good, that they had not
such regard to the honour and interest of Israel, and the promise made
to Abraham of the land of Canaan (strictly so called), as they ought to
have had. And still it is too true that many seek their own things more
than the things of Jesus Christ (Phil. ii. 21), and that many are
influenced by their secular interest and advantage to take up short of
the heavenly Canaan. Their spirits agree too well with this world, and
with the things that are seen, that are temporal; and they say, "It is
good to be here," and so lose what is hereafter for want of seeking it.
Lot thus chose by the sight of the eye, and smarted for his choice.
Would we choose our portion aright we must look above the things that
are seen. 2. Perhaps there was something of the pride of life in it.
Reuben was the first-born of Israel, but he had lost his birthright.
Several of the tribes, and Judah especially, had risen above him, so
that he could not expect the best lot in Canaan; and therefore, to save
the shadow of a birthright, when he had forfeited the substance, he
here catches at the first lot, though it was out of Canaan, and far off
from the tabernacle. Thus Esau sold his birthright, and yet got to be
served first with an inheritance in Mount Seir. The tribe of Gad
descended from the first-born of Zilpah, and were like pretenders with
the Reubenites; and Manasseh too was a first-born, but knew he must be
eclipsed by Ephraim his younger brother, and therefore he also coveted
to get precedency.
II. Moses's dislike of this motion, and the severe rebuke he gives to
it, as a faithful prince and prophet.
1. It must be confessed that prima facie--at first sight, the thing
looked ill, especially the closing words of their petition: Bring us
not over Jordan, v. 5. (1.) It seems to proceed from a bad principle, a
contempt of the land of promise, which Moses himself was so desirous of
a sight of, a distrust too of the power of God to dispossess the
Canaanites, as if a lot in a land which they knew, and which was
already conquered, was more desirable than a lot in a land they knew
not, and which was yet to be conquered: one bird in the hand is worth
two in the bush. There seemed also to be covetousness in it; for that
which they insisted on was that it was convenient for their cattle. It
argued likewise a neglect of their brethren, as if they cared not what
became of Israel, while they themselves were well provided for. (2.) It
might have been of bad consequence. The people might have taken
improper hints from it, and have suggested that they were few enough,
when they had their whole number, to deal with the Canaanites, but how
unequal would the match be if they should drop two tribes and a half
(above a fifth part of their strength) on this side Jordan. It would
likewise be a bad precedent; if they must have the land thus granted
them as soon as it was conquered, other tribes might make the same
pretensions and claims, and so the regular disposition of the land by
lot would be anticipated.
2. Moses is therefore very warm upon them, which is to be imputed to
his pious zeal against sin, and not to any peevishness, the effect of
old age, for his meekness abated not, any more than his natural force.
(1.) He shows them what he apprehended to be evil in this motion, that
it would discharge the heart of their brethren, v. 6, 7. "What!" (says
he, with a holy indignation at their selfishness) "shall your brethren
go to war, and expose themselves to all the hardships and hazards of
the field, and shall you sit here at your ease? No, do not deceive
yourselves, you shall never be indulged by me in this sloth and
cowardice." It ill becomes any of God's Israel to sit down unconcerned
in the difficult and perilous concernments of their brethren, whether
public or personal. (2.) He reminds them of the fatal consequences of
the unbelief and faint-heartedness of their fathers, when they were
just ready to enter Canaan, as they themselves now were. He recites the
story very particularly (v. 8-13): "Thus did your fathers, whose
punishment should be a warning to you to take heed of sinning after the
similitude of their transgression." (3.) He gives them fair warning of
the mischief that would be likely to follow upon this separation which
they were about to make from the camp of Israel; they would be in
danger of bringing wrath upon the whole congregation, and hurrying them
all back again into the wilderness (v. 14, 15): "You have risen up in
your fathers' stead to despise the pleasant land and reject it as they
did, when we hoped you had risen up in their stead to possess it." It
was an encouragement to Moses to see what an increase of men there was
in these tribes, but a discouragement to see that it was withal an
increase of sinful men, treading in the steps of their fathers'
impiety. It is sad to see the rising generation in families and
countries not only no better, but worse than that which went before it;
and what comes of it? Why, it augments the fierce anger of the Lord;
not only continues that fire, but increases it, and fills the measure,
often till it overflows in a deluge of desolation. Note, If men did but
consider as they ought, what would be the end of sin, they would be
afraid of the beginnings of it.
16 And they came near unto him, and said, We will build sheepfolds here
for our cattle, and cities for our little ones: 17 But we ourselves
will go ready armed before the children of Israel, until we have
brought them unto their place: and our little ones shall dwell in the
fenced cities because of the inhabitants of the land. 18 We will not
return unto our houses, until the children of Israel have inherited
every man his inheritance. 19 For we will not inherit with them on
yonder side Jordan, or forward; because our inheritance is fallen to us
on this side Jordan eastward. 20 And Moses said unto them, If ye will
do this thing, if ye will go armed before the Lord to war, 21 And
will go all of you armed over Jordan before the Lord, until he hath
driven out his enemies from before him, 22 And the land be subdued
before the Lord: then afterward ye shall return, and be guiltless
before the Lord, and before Israel; and this land shall be your
possession before the Lord. 23 But if ye will not do so, behold, ye
have sinned against the Lord: and be sure your sin will find you out.
24 Build you cities for your little ones, and folds for your sheep; and
do that which hath proceeded out of your mouth. 25 And the children
of Gad and the children of Reuben spake unto Moses, saying, Thy
servants will do as my lord commandeth. 26 Our little ones, our
wives, our flocks, and all our cattle, shall be there in the cities of
Gilead: 27 But thy servants will pass over, every man armed for war,
before the Lord to battle, as my lord saith.
We have here the accommodating of the matter between Moses and the two
tribes, about their settlement on this side Jordan. Probably the
petitioners withdrew, and considered with themselves what answer they
should return to the severe reproof Moses had given them; and, after
some consultation, they return with this proposal, that their men of
war should go and assist their brethren in the conquest of Canaan, and
they would leave their families and flocks behind them in this land:
and thus they might have their request, and no harm would be done. Now
it is uncertain whether they designed this at first when they brought
their petition or no. If they did, it is an instance how often that
which is honestly meant is unhappily misinterpreted; yet Moses herein
was excusable, for he had reason to suspect the worst of them, and the
rebuke he gave them was from the abundance of his care to prevent sin.
But, if they did not, it is an instance of the good effect of plain
dealing; Moses, by showing them their sin, and the danger of it,
brought them to their duty without murmuring or disputing. They object
not that their brethren were able to contend with the Canaanites
without their help, especially since they were sure of God's fighting
for them; but engage themselves to stand by them.
I. Their proposal is very fair and generous, and such as, instead of
disheartening, would rather encourage their brethren. 1. That their men
of war, who were fit for service, would go ready armed before the
children of Israel into the land of Canaan. So far would they be from
deserting them that, if it were thought fit, they would lead them on,
and be foremost is all dangerous enterprises. So far were they from
either distrusting or despising the conquest of Canaan that they would
assist in it with the utmost readiness and resolution. 2. That they
would leave behind them their families and cattle (which would
otherwise be but the incumbrance of their camp), and so they would be
the more serviceable to their brethren, v. 16. 3. That they would not
return to their possessions till the conquest of Canaan was completed,
v. 18. Their brethren should have their best help as long as they
needed it. 4. That yet they would not expect any share of the land that
was yet to be conquered (v. 19): "We will not desire to inherit with
them, nor, under colour of assisting them in the war, put in for a
share with them in the land; no, we will be content with our
inheritance on this side Jordan, and there will be so much the more on
yonder side for them."
II. Moses thereupon grants their request, upon consideration that they
would adhere to their proposals. 1. He insists much upon it that they
should never lay down their arms till their brethren laid down theirs.
They promised to go armed before the children of Israel, v. 17. "Nay,"
says Moses, "you shall go armed before the Lord, v. 20, 21. It is God's
cause more than your brethren's, and to him you must have an eye, and
not to them only." Before the Lord, that is, before the ark of the
Lord, the token of his presence, which, it should seem, they carried
about with them in the wars of Canaan, and immediately before which
these two tribes were posted, as we find in the order of their march,
ch. ii. 10, 17. 2. Upon this condition he grants them this land for
their possession, and tells them they shall be guiltless before the
Lord and before Israel, v. 22. They should have the land, and neither
sin nor blame should cleave to it, neither sin before God nor blame
before Israel; and, whatever possessions we have, it is desirable thus
to come guiltless to them. But, 3. He warns them of the danger of
breaking their word: "If you fail, you sin against the Lord (v. 23),
and not against your brethren only, and be sure your sin will find you
out;" that is, "God will certainly reckon with you for it, though you
may make a light matter of it." Note, Sin will, without doubt, find out
the sinner sooner or later. It concerns us therefore to find our sins
out, that we may repent of them and forsake them, lest our sins find us
out to our ruin and confusion.
III. They unanimously agree to the provisos and conditions of the
grant, and do, as it were, give bond for performance, by a solemn
promise: Thy servants will do as my lord commandeth, v. 25. Their
brethren had all contributed their assistance to the conquest of this
country, which they desired for a possession, and therefore they owned
themselves obliged in justice to help them in the conquest of that
which was to be their possession. Having received kindness, we ought to
return it, though it was not so conditioned when we received it. We may
suppose that this promise was understood, on both sides, so as not to
oblige all that were numbered of these tribes to go over armed, but
those only that were fittest for the expedition, who would be most
serviceable, while it was necessary that some should be left to till
the ground and guard the country; and accordingly we find that about
40,000 of the two tribes and a half went over armed (Josh. iv. 13),
whereas their whole number was about 100,000.
Inheritance of the Reubenites. (b. c. 1452.)
28 So concerning them Moses commanded Eleazar the priest, and Joshua
the son of Nun, and the chief fathers of the tribes of the children of
Israel: 29 And Moses said unto them, If the children of Gad and the
children of Reuben will pass with you over Jordan, every man armed to
battle, before the Lord, and the land shall be subdued before you; then
ye shall give them the land of Gilead for a possession: 30 But if
they will not pass over with you armed, they shall have possessions
among you in the land of Canaan. 31 And the children of Gad and the
children of Reuben answered, saying, As the Lord hath said unto thy
servants, so will we do. 32 We will pass over armed before the Lord
into the land of Canaan, that the possession of our inheritance on this
side Jordan may be ours. 33 And Moses gave unto them, even to the
children of Gad, and to the children of Reuben, and unto half the tribe
of Ephraim the son of Joseph, the kingdom of Sihon king of the
Amorites, and the kingdom of Og king of Bashan, the land, with the
cities thereof in the coasts, even the cities of the country round
about. 34 And the children of Gad built Dibon, and Ataroth, and
Aroer, 35 And Atroth, Shophan, and Jaazer, and Jogbehah, 36 And
Beth-nimrah, and Beth-haran, fenced cities: and folds for sheep. 37
And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim,
38 And Nebo, and Baal-meon, (their names being changed,) and Shibmah:
and gave other names unto the cities which they builded. 39 And the
children of Machir the son of Manasseh went to Gilead, and took it, and
dispossessed the Amorite which was in it. 40 And Moses gave Gilead
unto Machir the son of Manasseh; and he dwelt therein. 41 And Jair
the son of Manasseh went and took the small towns thereof, and called
them Havoth-jair. 42 And Nobah went and took Kenath, and the villages
thereof, and called it Nobah, after his own name.
Here, 1. Moses settles this matter with Eleazar, and with Joshua who
was to be his successor, knowing that he himself must not live to see
it perfected, v. 28-30. He gives them an estate upon condition, leaving
it to Joshua, if they fulfilled the condition, to declare the estate
absolute: "If they will not go over with you," he does not say "you
shall give them no inheritance at all," but "you shall not give them
this inheritance which they covet. If their militia will not come over
with you, compel the whole tribes to come over, and let them take their
lot with their brethren, and fare as they fare; they shall have
possessions in Canaan, and let them not expect that the lot will favour
them." Hereupon they repeat their promise to adhere to their brethren,
v. 31, 32. 2. Moses settles them in the land they desired. He gave it
to them for a possession, v. 33. Here is the first mention of the half
tribe of Manasseh coming in with them for a share; probably they had
not joined with them in the petition, but, the land when it came to be
apportioned proving to be too much for them, this half tribe had a lot
among them, perhaps at their request, or by divine direction, or
because they had signalized themselves in the conquest of this country:
for the children of Machir, a stout and warlike family, had taken
Gilead and dispossessed the Amorites, v. 39. "Let them win it and wear
it, get it and take it." And, they being celebrated for their courage
and bravery, it was for the common safety to put them in this
frontier-country. Concerning the settlement of these tribes observe,
(1.) They built the cities, that is, repaired them, because either they
had been damaged by the war or the Amorites had suffered them to go to
decay. (2.) They changed the names of them (v. 38), either to show
their authority, that the change of the names might signify the change
of their owners, or because their names were idolatrous, and carried in
them a respect to the dunghill-deities that were there worshipped. Nebo
and Baal were names of their gods, which they were forbidden to make
mention of (Exod. xxiii. 13), and which, by changing the names of these
cities, they endeavoured to bury in oblivion; and God promises to take
away the names of Baalim out of the mouths of his people, Hos. ii. 17.
Lastly, It is observable that, as these tribes were now first placed
before the other tribes, so, long afterwards, they were displaced
before the other tribes. We find that they were carried captive into
Assyria some years before the other tribes, 2 Kings xv. 29. Such a
proportion does Providence sometimes observe in balancing prosperity
and adversity; he sets the one over-against the other.
__________________________________________________________________
N U M B E R S
CHAP. XXXIII.
In this chapter we have, I. A particular account of the removals and
encampments of the children of Israel, from their escape out of Egypt
to their entrance into Canaan, forty-two in all, with some remarkable
events that happened at some of those places, ver. 1-49. II. A strict
command given them to drive out all the inhabitants of the land of
Canaan, which they were not going to conquer and take possession of,
ver. 50-56. So that the former part of the chapter looks back upon
their march through the wilderness, the latter looks forward to their
settlement in Canaan.
Encampments of the Israelites. (b. c. 1452.)
1 These are the journeys of the children of Israel, which went forth
out of the land of Egypt with their armies under the hand of Moses and
Aaron. 2 And Moses wrote their goings out according to their journeys
by the commandment of the Lord: and these are their journeys according
to their goings out. 3 And they departed from Rameses in the first
month, on the fifteenth day of the first month; on the morrow after the
passover the children of Israel went out with an high hand in the sight
of all the Egyptians. 4 For the Egyptians buried all their firstborn,
which the Lord had smitten among them: upon their gods also the Lord
executed judgments. 5 And the children of Israel removed from
Rameses, and pitched in Succoth. 6 And they departed from Succoth,
and pitched in Etham, which is in the edge of the wilderness. 7 And
they removed from Etham, and turned again unto Pi-hahiroth, which is
before Baal-zephon: and they pitched before Migdol. 8 And they
departed from before Pi-hahiroth, and passed through the midst of the
sea into the wilderness, and went three days' journey in the wilderness
of Etham, and pitched in Marah. 9 And they removed from Marah, and
came unto Elim: and in Elim were twelve fountains of water, and
threescore and ten palm trees; and they pitched there. 10 And they
removed from Elim, and encamped by the Red sea. 11 And they removed
from the Red sea, and encamped in the wilderness of Sin. 12 And they
took their journey out of the wilderness of Sin, and encamped in
Dophkah. 13 And they departed from Dophkah, and encamped in Alush.
14 And they removed from Alush, and encamped at Rephidim, where was no
water for the people to drink. 15 And they departed from Rephidim,
and pitched in the wilderness of Sinai. 16 And they removed from the
desert of Sinai, and pitched at Kibroth-hattaavah. 17 And they
departed from Kibroth-hattaavah, and encamped at Hazeroth. 18 And
they departed from Hazeroth, and pitched in Rithmah. 19 And they
departed from Rithmah, and pitched at Rimmon-parez. 20 And they
departed from Rimmon-parez, and pitched in Libnah. 21 And they
removed from Libnah, and pitched at Rissah. 22 And they journeyed
from Rissah, and pitched in Kehelathah. 23 And they went from
Kehelathah, and pitched in mount Shapher. 24 And they removed from
mount Shapher, and encamped in Haradah. 25 And they removed from
Haradah, and pitched in Makheloth. 26 And they removed from
Makheloth, and encamped at Tahath. 27 And they departed from Tahath,
and pitched at Tarah. 28 And they removed from Tarah, and pitched in
Mithcah. 29 And they went from Mithcah, and pitched in Hashmonah.
30 And they departed from Hashmonah, and encamped at Moseroth. 31 And
they departed from Moseroth, and pitched in Bene-jaakan. 32 And they
removed from Bene-jaakan, and encamped at Hor-hagidgad. 33 And they
went from Hor-hagidgad, and pitched in Jotbathah. 34 And they removed
from Jotbathah, and encamped at Ebronah. 35 And they departed from
Ebronah, and encamped at Ezion-gaber. 36 And they removed from
Ezion-gaber, and pitched in the wilderness of Zin, which is Kadesh.
37 And they removed from Kadesh, and pitched in mount Hor, in the edge
of the land of Edom. 38 And Aaron the priest went up into mount Hor
at the commandment of the Lord, and died there, in the fortieth year
after the children of Israel were come out of the land of Egypt, in the
first day of the fifth month. 39 And Aaron was an hundred and twenty
and three years old when he died in mount Hor. 40 And king Arad the
Canaanite, which dwelt in the south in the land of Canaan, heard of the
coming of the children of Israel. 41 And they departed from mount
Hor, and pitched in Zalmonah. 42 And they departed from Zalmonah, and
pitched in Punon. 43 And they departed from Punon, and pitched in
Oboth. 44 And they departed from Oboth, and pitched in Ije-abarim, in
the border of Moab. 45 And they departed from Iim, and pitched in
Dibon-gad. 46 And they removed from Dibon-gad, and encamped in
Almon-diblathaim. 47 And they removed from Almon-diblathaim, and
pitched in the mountains of Abarim, before Nebo. 48 And they departed
from the mountains of Abarim, and pitched in the plains of Moab by
Jordan near Jericho. 49 And they pitched by Jordan, from
Beth-jesimoth even unto Abel-shittim in the plains of Moab.
This is a review and brief rehearsal of the travels of the children of
Israel through the wilderness. It was a memorable history and well
worthy to be thus abridged, and the abridgment thus preserved, to the
honour of God that led them and for the encouragement of the
generations that followed. Observe here,
I. How the account was kept: Moses wrote their goings out, v. 2. When
they began this tedious march, God ordered him to keep a journal or
diary, and to insert in it all the remarkable occurrences of their way,
that it might be a satisfaction to himself in the review and an
instruction to others when it should be published. It may be of good
use to private Christians, but especially to those in public stations,
to preserve in writing an account of the providences of God concerning
them, the constant series of mercies they have experienced, especially
those turns and changes which have made some days of their lives more
remarkable. Our memories are deceitful and need this help, that we may
remember all the way which the Lord our God has led us in this
wilderness, Deut. viii. 2.
II. What the account itself was. It began with their departure out of
Egypt, continued with their march through the wilderness, and ended in
the plains of Moab, where they now lay encamped.
1. Some things are observed here concerning their departure out of
Egypt, which they are reminded of upon all occasions, as a work of
wonder never to be forgotten. (1.) That they went forth with their
armies (v. 1), rank and file, as an army with banners. (2.) Under the
hand of Moses and Aaron, their guides, overseers, and rulers, under
God. (3.) With a high hand, because God's hand was high that wrought
for them, and in the sight of all the Egyptians, v. 3. They did not
steal away clandestinely (Isa. lii. 12), but in defiance of their
enemies, to whom God had made them such a burdensome stone that they
neither could, nor would, nor durst, oppose them. (4.) They went forth
while the Egyptians were burying, or at least preparing to bury, their
first-born, v. 4. They had a mind good enough, or rather bad enough,
still to have detained the Israelites their prisoners, but God found
them other work to do. They would have God's first-born buried alive,
but God set them a burying their own first-born. (5.) To all the
plagues of Egypt it is added here that on their gods also the Lord
executed judgments. Their idols which they worshipped, it is probable,
were broken down, as Dagon afterwards before the ark, so that they
could not consult them about this great affair. To this perhaps there
is reference, Isa. xix. 1, The idols of Egypt shall be moved at his
presence.
2. Concerning their travels towards Canaan. Observe, (1.) They were
continually upon the remove. When they had pitched a little while in
one place they departed from that to another. Such is our state in this
world; we have here no continuing city. (2.) Most of their way lay
through a wilderness, uninhabited, untracked, unfurnished even with the
necessaries of human life, which magnifies the wisdom and power of God,
by whose wonderful conduct and bounty the thousands of Israel not only
subsisted for forty years in that desolate place, but came out at least
as numerous and vigorous as they went in. At first they pitched in the
edge of the wilderness (v. 6), but afterwards in the heart of it; by
less difficulties God prepares his people for greater. We find them in
the wilderness of Etham (v. 8), of Sin (v. 11), of Sinai, v. 15. Our
removals in this world are but from one wilderness to another. (3.)
They were led to and fro, forward and backward, as in a maze or
labyrinth, and yet were all the while under the direction of the pillar
of cloud and fire. He led them about (Deut. xxxii. 10), and yet led
them the right way, Ps. cvii. 7. The way which God takes in bringing
his people to himself is always the best way, though it does not always
seem to us the nearest way. (4.) Some events are mentioned in this
journal, as their want of water at Rephidim (v. 14), the death of Aaron
(v. 38, 39), the insult of Arad (v. 40); and the very name of
Kibroth-hattaavah--the graves of lusts (v. 16), has a story depending
upon it. Thus we ought to keep in mind the providences of God
concerning us and our families, us and our land, and the many instances
of that divine care which has led us, and fed us, and kept us, all our
days hitherto. Shittim, the place where the people sinned in the matter
of Peor (ch. xxv. 1), is here called Abel-shittim. Abel signifies
mourning (as Gen. l. 11), and probably this place was so called from
the mourning of the good people of Israel on account of that sin and of
God's wrath against them for it. It was so great a mourning that it
gave a name to the place.
The Canaanites Doomed. (b. c. 1452.)
50 And the Lord spake unto Moses in the plains of Moab by Jordan near
Jericho, saying, 51 Speak unto the children of Israel, and say unto
them, When ye are passed over Jordan into the land of Canaan; 52 Then
ye shall drive out all the inhabitants of the land from before you, and
destroy all their pictures, and destroy all their molten images, and
quite pluck down all their high places: 53 And ye shall dispossess
the inhabitants of the land, and dwell therein: for I have given you
the land to possess it. 54 And ye shall divide the land by lot for an
inheritance among your families: and to the more ye shall give the more
inheritance, and to the fewer ye shall give the less inheritance: every
man's inheritance shall be in the place where his lot falleth;
according to the tribes of your fathers ye shall inherit. 55 But if
ye will not drive out the inhabitants of the land from before you; then
it shall come to pass, that those which ye let remain of them shall be
pricks in your eyes, and thorns in your sides, and shall vex you in the
land wherein ye dwell. 56 Moreover it shall come to pass, that I
shall do unto you, as I thought to do unto them.
While the children of Israel were in the wilderness their total
separation from all other people kept them out of the way of temptation
to idolatry, and perhaps this was one thing intended by their long
confinement in the wilderness, that thereby the idols of Egypt might be
forgotten, and the people aired (as it were) and purified from that
infection, and the generation that entered Canaan might be such as
never knew those depths of Satan. But now that they were to pass over
Jordan they were entering again into that temptation, and therefore, 1.
They are here strictly charged utterly to destroy all remnants of
idolatry. They must not only drive out the inhabitants of the land,
that they may possess their country, but they must deface all their
idolatrous pictures and images, and pull down all their high places, v.
52. They must not preserve any of them, no, not as monuments of
antiquity to gratify the curious, nor as ornaments of their houses, nor
toys for their children to play with, but they must destroy all, both
in token of their abhorrence and detestation of idolatry and to prevent
their being tempted to worship those images, and the false gods
represented by them, or to worship the God of Israel by such images or
representations. 2. They were assured that, if they did so, God would
by degrees put them in full possession of the land of promise, v. 53,
54. If they would keep themselves pure from the idols of Canaan, God
would enrich them with the wealth of Canaan. Learn not their way, and
then fear not their power. 3. They were threatened that, if they spared
either the idols or the idolaters, they should be beaten with their own
rod and their sin would certainly be their punishment. (1.) They would
foster snakes in their own bosoms, v. 55. The remnant of the
Canaanites, if they made any league with them, though it were but a
cessation of arms, would be pricks in their eyes and thorns in their
sides, that is, they would be upon all occasions vexatious to them,
insulting them, robbing them, and, to the utmost of their power, making
mischief among them. We must expect trouble and affliction from that,
whatever it is, which we sinfully indulge; that which we are willing
should tempt us we shall find will vex us. (2.) The righteous God would
turn that wheel upon the Israelites which was to have crushed the
Canaanites: I shall do to you as I thought to do unto them, v. 56. It
was intended that the Canaanites should be dispossessed; but if the
Israelites fell in with them, and learned their way, they should be
dispossessed, for God's displeasure would justly be greater against
them than against the Canaanites themselves. Let us hear this, and
fear. If we do not drive sin out, sin will drive us out; if we be not
the death of our lusts, our lusts will be the death of our souls.
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N U M B E R S
CHAP. XXXIV.
In this chapter God directs Moses, and he is to direct Israel, I.
Concerning the bounds and borders of the land of Canaan, ver. 1-15. II.
Concerning the division and distribution of it to the tribes of Israel,
ver. 16, &c.
The Boundaries of Canaan. (b. c. 1452.)
1 And the Lord spake unto Moses, saying, 2 Command the children of
Israel, and say unto them, When ye come into the land of Canaan; (this
is the land that shall fall unto you for an inheritance, even the land
of Canaan with the coasts thereof:) 3 Then your south quarter shall
be from the wilderness of Zin along by the coast of Edom, and your
south border shall be the outmost coast of the salt sea eastward: 4
And your border shall turn from the south to the ascent of Akrabbim,
and pass on to Zin: and the going forth thereof shall be from the south
to Kadesh-barnea, and shall go on to Hazar-addar, and pass on to Azmon:
5 And the border shall fetch a compass from Azmon unto the river of
Egypt, and the goings out of it shall be at the sea. 6 And as for the
western border, ye shall even have the great sea for a border: this
shall be your west border. 7 And this shall be your north border:
from the great sea ye shall point out for you mount Hor: 8 From mount
Hor ye shall point out your border unto the entrance of Hamath; and the
goings forth of the border shall be to Zedad: 9 And the border shall
go on to Ziphron, and the goings out of it shall be at Hazar-enan: this
shall be your north border. 10 And ye shall point out your east
border from Hazar-enan to Shepham: 11 And the coast shall go down
from Shepham to Riblah, on the east side of Ain; and the border shall
descend, and shall reach unto the side of the sea of Chinnereth
eastward: 12 And the border shall go down to Jordan, and the goings
out of it shall be at the salt sea: this shall be your land with the
coasts thereof round about. 13 And Moses commanded the children of
Israel, saying, This is the land which ye shall inherit by lot, which
the Lord commanded to give unto the nine tribes, and to the half tribe:
14 For the tribe of the children of Reuben according to the house of
their fathers, and the tribe of the children of Gad according to the
house of their fathers, have received their inheritance; and half the
tribe of Manasseh have received their inheritance: 15 The two tribes
and the half tribe have received their inheritance on this side Jordan
near Jericho eastward, toward the sunrising.
We have here a particular draught of the line by which the land of
Canaan was meted, and bounded, on all sides. God directs Moses to
settle it here, not as a geographer in his map, merely to please the
curious, but as a prince in his grant, that it may be certainly known
what passes, and is conveyed, by the grant. There was a much larger
possession promised them, which in due time they would have possessed
if they had been obedient, reaching even to the river Euphrates, Deut.
xi. 24. And even so far the dominion of Israel did extend in David's
time and Solomon's, 2 Chron. ix. 26. But this which is here described
is Canaan only, which was the lot of the nine tribes and a half, for
the other two and a half were already settled, v. 14, 15. Now
concerning the limits of Canaan observe,
I. That it was limited within certain bounds: for God appoints the
bounds of our habitation, Acts xvii. 26. The borders are set them, 1.
That they might know whom they were to dispossess, and how far the
commission which was given them extended (ch. xxxiii. 53), that they
should drive out the inhabitants. Those that lay within these borders,
and those only, they must destroy; hitherto their bloody sword must go,
and no further. 2. That they might know what to expect the possession
of themselves. God would not have his people to enlarge their desire of
worldly possessions, but to know when they have enough, and to rest
satisfied with it. The Israelites themselves must not be placed alone
in the midst of the earth, but must leave room for their neighbours to
live by them. God sets bounds to our lot; let us then set bounds to our
desires, and bring our mind to our condition.
II. That it lay comparatively in a very little compass: as it is here
bounded, it is reckoned to be but about 160 miles in length and about
fifty in breadth; perhaps it did not contain more than half as much
ground as England, and yet this is the country which was promised to
the father of the faithful and was the possession of the seed of
Israel. This was that little spot of ground in which only, for many
ages, God was known, and his name was great, Ps. lxxvi. 1. This was the
vineyard of the Lord, the garden enclosed; but, as it is with gardens
and vineyards, the narrowness of the extent was abundantly compensated
by the extraordinary fruitfulness of the soil, otherwise it could not
have subsisted so numerous a nation as did inhabit it. See here then,
1. How small a part of the world God has for himself. Though the earth
is his, and the fullness thereof, yet few have the knowledge of him and
serve him; but those few are happy, very happy, because fruitful to
God. 2. How small a share of the world God often gives to his own
people. Those that have their portion in heaven have reason to be
content with a small pittance of this earth; but, as here, what is
wanting in quantity is made up in quality; a little that a righteous
man has, having it from the love of God and with his blessing, is far
better and more comfortable than the riches of many wicked, Ps. xxxvii.
16.
III. It is observable what the bounds and limits of it were. 1. Canaan
was itself a pleasant land (so it is called Dan. viii. 9), and yet it
bordered upon wilderness and seas, and was surrounded with divers
melancholy prospects. Thus the vineyard of the church is compassed on
all hands with the desert of this world, which serves as a foil to it,
to make it appear the more beautiful for situation. 2. Many of its
borders were its defences and natural fortifications, to render the
access of enemies the more difficult, and to intimate to Israel that
the God of nature was their protector, and with his favour would
compass them as with a shield. 3. The border reached to the river of
Egypt (v. 5), that the sight of that country which they could look into
out of their own might remind them of their bondage there, and their
wonderful deliverance thence. 4. Their border is here made to begin at
the Salt Sea (v. 3), and there it ends, v. 12. This was the remaining
lasting monument of the destruction of Sodom and Gomorrah. That
pleasant fruitful vale in which these cities stood became a lake, which
was never stirred by any wind, bore no vessels, was replenished with no
fish, no living creature of any sort being found in it, therefore
called the Dead Sea. This was part of their border, that it might be a
constant warning to them to take heed of those sins which had been the
ruin of Sodom; yet the iniquity of Sodom was afterwards found in Israel
(Ezek. xvi. 49), for which Canaan was made, though not a salt sea as
Sodom, yet a barren soil, and continues so to this day. 5. Their
western border was the Great Sea (v. 6), which is now called the
Mediterranean. Some consider this sea itself to have been a part of
their possession, and that by virtue of this grant, they had the
dominion of it, and, if they had not forfeited it by sin, might have
rode masters of it.
16 And the Lord spake unto Moses, saying, 17 These are the names of
the men which shall divide the land unto you: Eleazar the priest, and
Joshua the son of Nun. 18 And ye shall take one prince of every
tribe, to divide the land by inheritance. 19 And the names of the men
are these: Of the tribe of Judah, Caleb the son of Jephunneh. 20 And
of the tribe of the children of Simeon, Shemuel the son of Ammihud.
21 Of the tribe of Benjamin, Elidad the son of Chislon. 22 And the
prince of the tribe of the children of Dan, Bukki the son of Jogli.
23 The prince of the children of Joseph, for the tribe of the children
of Manasseh, Hanniel the son of Ephod. 24 And the prince of the tribe
of the children of Ephraim, Kemuel the son of Shiphtan. 25 And the
prince of the tribe of the children of Zebulun, Elizaphan the son of
Parnach. 26 And the prince of the tribe of the children of Issachar,
Paltiel the son of Azzan. 27 And the prince of the tribe of the
children of Asher, Ahihud the son of Shelomi. 28 And the prince of
the tribe of the children of Naphtali, Pedahel the son of Ammihud. 29
These are they whom the Lord commanded to divide the inheritance unto
the children of Israel in the land of Canaan.
God here appoints commissioners for the dividing of the land to them.
The conquest of it is taken for granted, though as yet there was never
a stroke struck towards it. Here is no nomination of the generals and
commanders-in-chief that should carry on the war; for they were to get
the land in possession, not by their own sword or bow, but by the power
and favour of God; and so confident must they be of victory and success
while God fought for them that the persons must now be named who should
be entrusted with the dividing of the land, that is, who should preside
in casting the lots, and determine controversies that might arise, and
see that all was done fairly. 1. The principal commissioners, who were
of the quorum, were Eleazar and Joshua (v. 17), typifying Christ, who,
as priest and king, divides the heavenly Canaan to the spiritual
Israel; yet, as they were to go by the lot, so Christ acknowledges the
disposal must be by the will of the Father, Matt. xx. 23. Compare, Eph.
i. 11. 2. Besides these, that there might be no suspicion of
partiality, a prince of each tribe was appointed to inspect this
matter, and to see that the tribe he served for was in no respect
injured. Public affairs should be so managed as not only to give their
right to all, but, if possible, to give satisfaction to all that they
have justice done them., It is a happiness to a land to have the
princes of their people meet together, some out of every tribe, to
concert the affairs that are of common concern, a constitution which is
the abundant honour, ease, and safety, of the nation that is blessed
with it. 3. Some observe that the order of the tribes here very much
differs from that in which they hitherto, upon all occasions, been
named, and agrees with the neighbourhood of their lots in the division
of the land. Judah, Simeon, and Benjamin, the first three here named,
lay close together; the inheritance of Dan lay next them on one side,
that of Ephraim and Manasseh on another side; Zebulun and Issachar lay
abreast more northerly, and, lastly, Asher and Naphtali most northward
of all, as is easy to observe in looking over a map of Canaan; this
(says bishop Patrick) is an evidence that Moses was guided by a divine
Spirit in his writings. Known unto God are all his works beforehand,
and what is new and surprising to us he perfectly foresaw, without any
confusion or uncertainty.
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N U M B E R S
CHAP. XXXV.
Orders having been given before for the dividing of the land of Canaan
among the lay-tribes (as I may call them), care is here taken for a
competent provision for the clergy, the tribe of Levi, which ministered
in holy things. I. Forty-eight cities were to be assigned them, with
their suburbs, some in every tribe, ver. 1-8. II. Six cities out of
these were to be for cities of refuge, for any man that killed another
unawares, ver. 9-15. In the law concerning these observe, 1. In what
case sanctuary was not allowed, namely, that of wilful murder, ver.
16-21. 2. In what cases it was allowed, ver. 22-24. 3. What was the law
concerning those that took shelter in these cities of refuge, ver. 25,
&c.
The Cities of the Levites. (b. c. 1452.)
1 And the Lord spake unto Moses in the plains of Moab by Jordan near
Jericho, saying, 2 Command the children of Israel, that they give
unto the Levites of the inheritance of their possession cities to dwell
in; and ye shall give also unto the Levites suburbs for the cities
round about them. 3 And the cities shall they have to dwell in; and
the suburbs of them shall be for their cattle, and for their goods, and
for all their beasts. 4 And the suburbs of the cities, which ye shall
give unto the Levites, shall reach from the wall of the city and
outward a thousand cubits round about. 5 And ye shall measure from
without the city on the east side two thousand cubits, and on the south
side two thousand cubits, and on the west side two thousand cubits, and
on the north side two thousand cubits; and the city shall be in the
midst: this shall be to them the suburbs of the cities. 6 And among
the cities which ye shall give unto the Levites there shall be six
cities for refuge, which ye shall appoint for the manslayer, that he
may flee thither: and to them ye shall add forty and two cities. 7 So
all the cities which ye shall give to the Levites shall be forty and
eight cities: them shall ye give with their suburbs. 8 And the cities
which ye shall give shall be of the possession of the children of
Israel: from them that have many ye shall give many; but from them that
have few ye shall give few: every one shall give of his cities unto the
Levites according to his inheritance which he inheriteth.
The laws about the tithes and offerings had provided very plentifully
for the maintenance of the Levites, but it was not to be thought, nor
indeed was it for the public good, that when they came to Canaan they
should all live about the tabernacle, as they had done in the
wilderness, and therefore care must be taken to provide habitations for
them, in which they might live comfortably and usefully. It is this
which is here taken care of.
I. Cities were allotted them, with their suburbs, v. 2. They were not
to have any ground for tillage; they needed not to sow, nor reap, nor
gather into barns, for their heavenly Father fed them with the tithe of
the increase of other people's labours, that they might the more
closely attend to the study of the law, and might have more leisure to
teach the people; for they were not fed thus easily that they might
live in idleness, but that they might give themselves wholly to the
business of their profession, and not be entangled in the affairs of
this life. 1. Cities were allotted them, that they might live near
together, and converse with one another about the law, to their mutual
edification; and that in doubtful cases they might consult one another,
and in all cases strengthen one another's hands. 2. These cities had
suburbs annexed to them for their cattle (v. 3), a thousand cubits from
the wall was allowed them for out-houses to keep their cattle in, and
then two thousand more for fields to graze their cattle in, v. 4, 5.
Thus was care taken that they should not only live, but live
plentifully, and have all desirable conveniences about them, that they
might not be looked upon with contempt by their neighbours.
II. These cities were to be assigned them out of the possessions of
each tribe, v. 8. 1. That each tribe might thus make a grateful
acknowledgment to God out of their real as well as out of their
personal estates (for what was given to the Levites was accepted as
given to the Lord) and thus their possessions were sanctified to them.
2. That each tribe might have the benefit of the Levites' dwelling
among them, to teach them the good knowledge of the Lord; thus that
light was diffused through all parts of the country, and none were left
to sit in darkness, Deut. xxxiii. 10, They shall teach Jacob thy
judgments. Jacob's curse on Levi's anger was, I will scatter them in
Israel, Gen. xlix. 7. But that curse was turned into a blessing, and
the Levites, by being thus scattered, were put into a capacity of doing
so much the more good. It is a great mercy to a country to be
replenished in all parts with faithful ministers.
III. The number allotted them was forty-eight in all, four out of each
of the twelve tribes, one with another. Out of the united tribes of
Simeon and Judah nine, out of Naphtali three, and four apiece out of
the rest, as appears, Josh. xxi. Thus were they blessed with a good
ministry, and that ministry with a comfortable maintenance, not only in
tithes, but in glebe-lands. And, though the gospel is not so particular
as the law was in this matter, yet it expressly provides that he that
is taught in the word should communicate unto him that teaches in all
good things, Gal. vi. 6.
The Cities of Refuge. (b. c. 1452.)
9 And the Lord spake unto Moses, saying, 10 Speak unto the children
of Israel, and say unto them, When ye be come over Jordan into the land
of Canaan; 11 Then ye shall appoint you cities to be cities of refuge
for you; that the slayer may flee thither, which killeth any person at
unawares. 12 And they shall be unto you cities for refuge from the
avenger; that the manslayer die not, until he stand before the
congregation in judgment. 13 And of these cities which ye shall give
six cities shall ye have for refuge. 14 Ye shall give three cities on
this side Jordan, and three cities shall ye give in the land of Canaan,
which shall be cities of refuge. 15 These six cities shall be a
refuge, both for the children of Israel, and for the stranger, and for
the sojourner among them: that every one that killeth any person
unawares may flee thither. 16 And if he smite him with an instrument
of iron, so that he die, he is a murderer: the murderer shall surely be
put to death. 17 And if he smite him with throwing a stone, wherewith
he may die, and he die, he is a murderer: the murderer shall surely be
put to death. 18 Or if he smite him with an hand weapon of wood,
wherewith he may die, and he die, he is a murderer: the murderer shall
surely be put to death. 19 The revenger of blood himself shall slay
the murderer: when he meeteth him, he shall slay him. 20 But if he
thrust him of hatred, or hurl at him by laying of wait, that he die;
21 Or in enmity smite him with his hand, that he die: he that smote him
shall surely be put to death; for he is a murderer: the revenger of
blood shall slay the murderer, when he meeteth him. 22 But if he
thrust him suddenly without enmity, or have cast upon him any thing
without laying of wait, 23 Or with any stone, wherewith a man may
die, seeing him not, and cast it upon him, that he die, and was not his
enemy, neither sought his harm: 24 Then the congregation shall judge
between the slayer and the revenger of blood according to these
judgments: 25 And the congregation shall deliver the slayer out of
the hand of the revenger of blood, and the congregation shall restore
him to the city of his refuge, whither he was fled: and he shall abide
in it unto the death of the high priest, which was anointed with the
holy oil. 26 But if the slayer shall at any time come without the
border of the city of his refuge, whither he was fled; 27 And the
revenger of blood find him without the borders of the city of his
refuge, and the revenger of blood kill the slayer; he shall not be
guilty of blood: 28 Because he should have remained in the city of
his refuge until the death of the high priest: but after the death of
the high priest the slayer shall return into the land of his
possession. 29 So these things shall be for a statute of judgment
unto you throughout your generations in all your dwellings. 30 Whoso
killeth any person, the murderer shall be put to death by the mouth of
witnesses: but one witness shall not testify against any person to
cause him to die. 31 Moreover ye shall take no satisfaction for the
life of a murderer, which is guilty of death: but he shall be surely
put to death. 32 And ye shall take no satisfaction for him that is
fled to the city of his refuge, that he should come again to dwell in
the land, until the death of the priest. 33 So ye shall not pollute
the land wherein ye are: for blood it defileth the land: and the land
cannot be cleansed of the blood that is shed therein, but by the blood
of him that shed it. 34 Defile not therefore the land which ye shall
inhabit, wherein I dwell: for I the Lord dwell among the children of
Israel.
We have here the orders given concerning the cities of refuge, fitly
annexed to what goes before, because they were all Levites' cities. In
this part of the constitution there is a great deal both of good law
and pure gospel.
I. Here is a great deal of good law, in the case of murder and
manslaughter, a case of which the laws of all nations have taken
particular cognizance. It is here enacted and provided, consonant to
natural equity,
1. That wilful murder should be punished with death, and in that case
no sanctuary should be allowed, no ransom taken, nor any commutation of
the punishment accepted: The murderer shall surely be put to death, v.
16. It is supposed to be done of hatred (v. 20), or in enmity (v. 21),
upon a sudden provocation (for our Saviour makes rash anger, as well as
malice prepense, to be murder, Matt. v. 21, 22), whether the person be
murdered with an instrument of iron (v. 16) or wood (v. 18), or with a
stone thrown at him (v. 17, 20); nay, if he smite him with his hand in
enmity, and death ensue, it is murder (v. 21); and it was an ancient
law, consonant to the law of nature, that whoso sheds man's blood, by
man shall his blood be shed, Gen. ix. 6. Where wrong has been done
restitution must be made; and, since the murderer cannot restore the
life he has wrongfully taken away, his own must be exacted from him in
lieu of it, not (as some have fancied) to satisfy the manes or ghost of
the person slain, but to satisfy the law and the justice of a nation;
and to be a warning to all others not to do likewise. It is here said,
and it is well worthy the consideration of all princes and states, that
blood defiles not only the conscience of the murderer, who is thereby
proved not to have eternal life abiding in him (1 John iii. 15), but
also the land in which it is shed; so very offensive is it to God and
all good men, and the worst of nuisances. And it is added that the land
cannot be cleansed from the blood of the murdered, but by the blood of
the murderer, v. 33. If murderers escape punishment from men, those
that suffer them to escape will have a great deal to answer for, and
God will nevertheless not suffer them to escape his righteous
judgments. Upon the same principle it is provided that no satisfaction
should be taken for the life of a murderer (v. 31): If a man would give
all the substance of his house to the judges, to the country, or to the
avenger of blood, to atone for his crime, it must utterly be contemned.
The redemption of the life is so precious that it cannot be obtained by
the multitude of riches (Ps. xlix. 6-8), which perhaps may allude to
this law. A rule of law comes in here (which is a rule of our law in
cases of treason only) that no man shall be put to death upon the
testimony of one witness, but it was necessary there should be two (v.
30); this law is settled in all capital cases, Deut. xvii. 6; xix. 15.
And, lastly, not only the prosecution, but the execution, of the
murderer, is committed to the next of kin, who, as he was to be the
redeemer of his kinsman's estate if it were mortgaged, so he was to be
the avenger of his blood if he were murdered (v. 19): The avenger of
blood himself shall slay the murderer, if he be convicted by the
notorious evidence of the fact, and he needed not to have recourse by a
judicial process to the court of judgment. But if it were uncertain who
the murderer was, and the proof doubtful, we cannot think that his bare
suspicion, or surmise, would empower him to do that which the judges
themselves could not do but upon the testimony of two witnesses. Only
if the fact were plain then the next heir of the person slain might
himself, in a just indignation, slay the murderer wherever he met him.
Some think this must be understood to be after the lawful judgment of
the magistrate, and so the Chaldee says, "He shall slay him, when he
shall be condemned unto him by judgment;" but it should seem, by v. 24,
that the judges interposed only in a doubtful case, and that if the
person on whom he took vengeance was indeed the murderer, and a wilful
murderer, the avenger was innocent (v. 27), only, if it proved
otherwise, it was at his peril. Our law allows an appeal to be brought
against a murderer by the widow, or next heir, of the person murdered,
yea, though the murderer have been acquitted upon an indictment; and,
if the murderer be found guilty upon that appeal, execution shall be
awarded at the suit of the appellant, who may properly be called the
avenger of blood.
2. But if the homicide was not voluntary, nor done designedly, if it
was without enmity, or lying in wait (v. 22), not seeing the person or
not seeking his harm (v. 23), which our law calls chance-medley, or
homicide per infortunium--through misfortune, in this case there were
cities of refuge appointed for the manslayer to flee to. By our law
this incurs a forfeiture of goods, but a pardon is granted of course
upon the special matter found. Concerning the cities of refuge the law
was, (1.) That, if a man killed another, in these cities he was safe,
and under the protection of the law, till he had his trial before the
congregation, that is, before the judges in open court. If he neglected
thus to surrender himself, it was at his peril; if the avenger of blood
met him elsewhere, or overtook him loitering in his way to the city of
refuge, and slew him, his blood was upon his own head, because he did
not make use of the security which God had provided for him. (2.) If,
upon trial, it were found to be willful murder, the city of refuge
should no longer be a protection to him; it was already determined:
Thou shalt take him from my altar, that he may die, Exod. xxi. 14. (3.)
But if it were found to be by error or accident, and that the stroke
was given without any design upon the life of the person slain or any
other, then the man-slayer should continue safe in the city of refuge,
and the avenger of blood might not meddle with him, v. 25. There he was
to remain in banishment from his own house and patrimony till the death
of the high priest; and, if at any time he went out of that city or the
suburbs of it, he put himself out of the protection of the law, and the
avenger of blood, if he met him, might slay him, v. 26-28. Now, [1.] By
the preservation of the life of the man-slayer God would teach us that
men ought not to suffer for that which is rather their unhappiness than
their crime, rather the act of Providence than their own act, for God
delivered him into his hand, Exod. xxi. 13. [2.] By the banishment of
the man-slayer from his own city, and his confinement to the city of
refuge, where he was in a manner a prisoner, God would teach us to
conceive a dread and horror of the guilt of blood, and to be very
careful of life, and always afraid lest by oversight or negligence we
occasion the death of any. [3.] By the limiting of the time of the
offender's banishment to the death of the high priest, an honour was
put upon that sacred office. The high priest was to be looked upon as
so great a blessing to his country that when he died their sorrow upon
that occasion should swallow up all other resentments. The cities of
refuge being all of them Levites' cities, and the high priest being the
head of that tribe, and consequently having a peculiar dominion over
these cites, those that were confined to them might properly be looked
upon as his prisoners, and so his death must be their discharge; it
was, as it were, at his suit that the delinquent was imprisoned, and
therefore at his death it fell. Actio moritur cum persona--The suit
expires with the party. Anisworth has another notion of it, That as the
high priests, while they lived, by their service and sacrificing made
atonement for sin, wherein they prefigured Christ's satisfaction, so,
at their death, those were released that had been exiled for casual
murder, which typified redemption in Israel. [4.] By the abandoning of
the prisoner to the avenger of blood, in case he at any time went out
of the limits of the city of refuge, they were taught to adhere to the
methods which Infinite Wisdom prescribed for their security. It was for
the honour of a remedial law that it should be so strictly observed.
How can we expect to be saved if we neglect the salvation, which is
indeed a great salvation!
II. Here is a great deal of good gospel couched under the type and
figure of the cities of refuge; and to them the apostle seems to allude
when he speaks of our fleeing for refuge to the hope set before is
(Heb. vi. 18), and being found in Christ, Phil. iii. 9. We never read
in the history of the Old Testament of any use made of these cities of
refuge, any more than of other such institutions, which yet, no doubt,
were made use of upon the occasions intended; only we read of those
that, in dangerous cases, took hold of the horns of the altar (1 Kings
i. 50; ii. 28); for the altar, wherever that stood, was, as it were the
capital city of refuge. But the law concerning these cities was
designed both to raise and to encourage the expectations of those who
looked for redemption in Israel, which should be to those who were
convinced of sin, and in terror by reason of it, as the cities of
refuge were to the man-slayer. Observe, 1. There were several cities of
refuge, and they were so appointed in several parts of the country that
the man-slayer, wherever he dwelt in the land of Israel, might in half
a day reach one or other of them; so, though there is but one Christ
appointed for our refuge, yet, wherever we are, he is a refuge at hand,
a very present help, for the word is nigh us and Christ in the word. 2.
The man-slayer was safe in any of these cities; so in Christ believers
that flee to him, and rest in him, are protected from the wrath of God
and the curse of the law. There is no condemnation to those that are in
Christ Jesus, Rom. viii. 1. Who shall condemn those that are thus
sheltered? 3. They were all Levites' cities; it was a kindness to the
poor prisoner that though he might not go up to the place where the ark
was, yet he was in the midst of Levites, who would teach him the good
knowledge of the Lord, and instruct him how to improve the providence
he was now under. It might also be expected that the Levites would
comfort and encourage him, and bid him welcome; so it is the work of
gospel ministers to bid poor sinners welcome to Christ, and to assist
and counsel those that through grace are in him. 4. Even strangers and
sojourners, though they were not native Israelites, might take the
benefit of these cities of refuge, v. 15. So in Christ Jesus no
difference in made between Greek and Jew; even the sons of the stranger
that by faith flee to Christ shall be safe in him. 5. Even the suburbs
or borders of the city were a sufficient security to the offender, v.
26, 27. So there is virtue even in the hem of Christ's garment for the
healing and saving of poor sinners. If we cannot reach to a full
assurance, we may comfort ourselves in a good hope through grace. 6.
The protection which the man-slayer found in the city of refuge was not
owing to the strength of its walls, or gates, or bars, but purely to
the divine appointment; so it is the word of the gospel that gives
souls safety in Christ, for him hath God the Father sealed. 7. If the
offender was ever caught struggling out of the borders of his city of
refuge, or stealing home to his house again, he lost the benefit of his
protection, and lay exposed to the avenger of blood; so those that are
in Christ must abide in Christ, for it is at their peril if they
forsake him and wander from him. Drawing back is to perdition.
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N U M B E R S
CHAP. XXXVI.
We have in this chapter the determination of another question that
arose upon the case of the daughters of Zelophehad. God had appointed
that they should inherit, ch. xxvii. 7. Now here, I. An inconvenience
is suggested, in case they should marry into any other tribe, ver. 1-4.
II. It is prevented by a divine appointment that they should marry in
their own tribe and family (ver. 5-7), and this is settled for a rule
in like cases (ver. 8, 9); and they did marry accordingly to some of
their own relations (ver. 10-12), and with this the book concludes,
ver. 13.
The Law of Inheritance. (b. c. 1452.)
1 And the chief fathers of the families of the children of Gilead, the
son of Machir, the son of Manasseh, of the families of the sons of
Joseph, came near, and spake before Moses, and before the princes, the
chief fathers of the children of Israel: 2 And they said, The Lord
commanded my lord to give the land for an inheritance by lot to the
children of Israel: and my lord was commanded by the Lord to give the
inheritance of Zelophehad our brother unto his daughters. 3 And if
they be married to any of the sons of the other tribes of the children
of Israel, then shall their inheritance be taken from the inheritance
of our fathers, and shall be put to the inheritance of the tribe
whereunto they are received: so shall it be taken from the lot of our
inheritance. 4 And when the jubilee of the children of Israel shall
be, then shall their inheritance be put unto the inheritance of the
tribe whereunto they are received: so shall their inheritance be taken
away from the inheritance of the tribe of our fathers.
We have here the humble address which the heads of the tribe of
Manasseh made to Moses and the princes, on occasion of the order lately
made concerning the daughters of Zelophehad. The family they belonged
to was part of that half of the tribe of Manasseh which we yet to have
their lot within Jordan, not that half that was already settled; and
yet they speak of the land of their possession, and the inheritance of
their fathers, with as great assurance as if they had it already in
their hands, knowing whom they had trusted. In their appeal observe, 1.
They fairly recite the former order made in this case, and do not move
to have that set aside, but are very willing to acquiesce in it (v. 2):
The Lord commanded to give the inheritance of Zelophehad to his
daughters; and they are very well pleased that it should be so, none of
them knowing but that hereafter it might be the case of their own
families, and then their daughters would have the benefit of this law.
2. They represent the inconvenience which might, possibly, follow
hereupon, if the daughters of Zelophehad should see cause to marry into
any other tribes, v. 3. And it is probable that this was not a bare
surmise, or supposition, but that they knew, at this time, great court
was made to them by some young gentlemen of other tribes, because they
were heiresses, that they might get footing in this tribe, and so
enlarge their own inheritance. This truly is often aimed at more than
it should be in making marriages, not the meetness of the person, but
the convenience of the estate, to lay house to house, and field to
field. Wisdom indeed is good with an inheritance; but what is an
inheritance good for in that relation without wisdom? But here, we may
presume, the personal merit of these daughters recommended them as well
as their fortunes; however, the heads of their tribe foresaw the
mischief that would follow, and brought the case to Moses, that he
might consult the oracle of God concerning it. The difficulty they
start God could have obviated and provided against in the former order
given in this case; but to teach us that we must, in our affairs, not
only attend God's providence, but make use of our own prudence, God did
not direct in it till the themselves that were concerned wisely foresaw
the inconvenience, and piously applied to Moses for a rule in it. For
though they were chief fathers in their families, and might have
assumed a power to overrule these daughters of Zelophehad in disposing
of themselves, especially their father being dead and the common
interest of their tribe being concerned in it, yet they chose rather to
refer the matter to Moses, and it issued well. We should not covet to
be judges in our own case, for it is difficult to be so without being
partial. It is easier in many cases to take good advice than to give
it, and it is a satisfaction to be under direction. Two things they
aimed at in their representation:--(1.) To preserve the divine
appointment of inheritances. They urged the command (v. 2), that the
land should be given by lot to the respective tribes, and urged that it
would break in upon the divine appointment if such a considerable part
of the lot of Manasseh should, by their marriage, be transferred to any
other tribe; for the issue would be denominated from the father's
tribe, not the mother's. This indeed would not lessen the lot of the
particular persons of that tribe (they would have their own still), but
it would lessen the lot of the tribe in general, and render it less
strong and considerable; they therefore thought themselves concerned
for the reputation of their tribe, and perhaps were the more jealous
for it because it was already very much weakened by the sitting down of
the one half of it on this side Jordan. (2.) To prevent contests and
quarrels among posterity. If those of other tribes should come among
them perhaps it might occasion some contests. They would be apt to give
and receive disturbance, and their title might, in process of time,
come to be questioned; and how great a matter would this fire kindle!
It is the wisdom and duty of those that have estates in the world to
settle them, and dispose of them, so as that no strife and contention
may arise about them among posterity.
5 And Moses commanded the children of Israel according to the word of
the Lord, saying, The tribe of the sons of Joseph hath said well. 6
This is the thing which the Lord doth command concerning the daughters
of Zelophehad, saying, Let them marry to whom they think best; only to
the family of the tribe of their father shall they marry. 7 So shall
not the inheritance of the children of Israel remove from tribe to
tribe: for every one of the children of Israel shall keep himself to
the inheritance of the tribe of his fathers. 8 And every daughter,
that possesseth an inheritance in any tribe of the children of Israel,
shall be wife unto one of the family of the tribe of her father, that
the children of Israel may enjoy every man the inheritance of his
fathers. 9 Neither shall the inheritance remove from one tribe to
another tribe; but every one of the tribes of the children of Israel
shall keep himself to his own inheritance. 10 Even as the Lord
commanded Moses, so did the daughters of Zelophehad: 11 For Mahlah,
Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad,
were married unto their father's brothers' sons: 12 And they were
married into the families of the sons of Manasseh the son of Joseph,
and their inheritance remained in the tribe of the family of their
father. 13 These are the commandments and the judgments, which the
Lord commanded by the hand of Moses unto the children of Israel in the
plains of Moab by Jordan near Jericho.
Here is, I. The matter settled by express order from God between the
daughters of Zelophehad and the rest of the tribe of Manasseh. The
petition is assented to, and care taken to prevent the inconvenience
feared: The tribe of the sons of Joseph hath said well, v. 5. Thus
those that consult the oracles of God concerning the making of their
heavenly inheritance sure shall not only be directed what to do, but
their enquiries shall be graciously accepted, and they shall have not
only their well done, but their well said, good and faithful servant.
Now the matter is thus accommodated: these heiresses must be obliged to
marry, not only within their own tribe of Manasseh, but within the
particular family of the Hepherites, to which they did belong. 1. They
are not determined to any particular persons; there was choice enough
in the family of their father: Let them marry to whom they think best.
As children must preserve the authority of their parents, and not marry
against their minds, so parents must consult the affections of their
children in disposing of them, and not compel them to marry such as
they cannot love. Forced marriages are not likely to prove blessings.
2. Yet they are confined to their own relations, that their inheritance
may not go to another family. God would have them know that the land
being to be divided by lot, the disposal whereof was of the Lord, they
could not mend, and therefore should not alter, his appointment. The
inheritances must not remove from tribe to tribe (v. 7), lest there
should be confusion among them, their estates entangled, and their
genealogies perplexed. God would not have one tribe to be enriched by
the straitening and impoverishing of another, since they were all alike
the seed of Abraham his friend.
II. The law, in this particular case, was made perpetual, and to be
observed whenever hereafter the like case should happen, v. 8. Those
that were not heiresses might marry into what tribe they pleased
(though we may suppose that, ordinarily, they kept within their own
tribe), but those that were must either quit their claim to the
inheritance or marry one of their own family, that each of the tribes
might keep to its own inheritance, and one tribe might not encroach
upon another, but throughout their generations there might remain
immovable the ancient landmarks, set, not by their fathers, but by the
God of their fathers.
III. The submission of the daughters of Zelophehad to this appointment.
How could they but marry well, and to their satisfaction, when God
himself directed them? They married their father's brothers' sons, v.
10-12. By this it appears, 1. That the marriage of cousin-germans is
not in itself unlawful, nor within the degrees prohibited, for then God
would not have countenanced these marriages. But, 2. That ordinarily it
is not advisable; for, if there had not been a particular reason for it
(which cannot hold in any case now, inheritances being not disposed of
as then by the special designation of Heaven), they would not have
married such near relations. The world is wide, and he that walks
uprightly will endeavour to walk surely.
IV. The conclusion of this whole book, referring to the latter part of
it: These are the judgments which the Lord commanded in the plains of
Moab (v. 13), these foregoing, ever since ch. xxvi., most of which
related to their settlement in Canaan, into which they were now
entering. Whatever new condition God is by his providence bringing us
into, we must beg of him to teach us the duty of it, and to enable us
to do it, that we may do the work of the day in its day, of the place
in its place.
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Deuteronomy
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE FIFTH BOOK OF MOSES, CALLED
D E U T E R O N O M Y.
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This book is a repetition of very much both of the history and of the
laws contained in the three foregoing books, which repetition Moses
delivered to Israel (both by word of mouth, that it might affect, and
by writing, that it might abide) a little before his death. There is no
new history in it but that of the death of Moses in the last chapter,
nor any new revelation to Moses, for aught that appears, and therefore
the style here is not, as before, The Lord spoke unto Moses, saying.
But the former laws are repeated and commented upon, explained and
enlarged, and some particular precepts added to them, with copious
reasonings for the enforcing of them: in this Moses was divinely
inspired and assisted, so that this is as truly the word of the Lord by
Moses as that which was spoken to him with an audible voice out of the
tabernacle of the congregation, Lev. i. 1. The Greek interpreters call
it Deuteronomy, which signifies the second law, or a second edition of
the law, not with amendments, for there needed none, but with
additions, for the further direction of the people in divers cases not
mentioned before. Now, I. It was much for the honour of the divine law
that it should be thus repeated; how great were the things of that law
which was thus inculcated, and how inexcusable would those be by whom
they were counted as a strange thing! Hos. viii. 12. II. There might be
a particular reason for the repeating of it now; the men of that
generation to which the law was first given were all dead, and a new
generation had sprung up, to whom God would have it repeated by Moses
himself, that, if possible, it might make a lasting impression upon
them. Now that they were just going to take possession of the land of
Canaan, Moses must read the articles of agreement to them, that they
might know upon what terms and conditions they were to hold and enjoy
that land, and might understand that they were upon their good
behaviour in it. III. It would be of great use to the people to have
those parts of the law thus gathered up and put together which did more
immediately concern them and their practice; for the laws which
concerned the priests and Levites, and the execution of their offices,
are not repeated: it was enough for them that they were once delivered.
But, in compassion to the infirmities of the people, the laws of more
common concern are delivered a second time. Precept must be upon
precept, and line upon line, Isa. xxviii. 10. The great and needful
truths of the gospel should be often pressed upon people by the
ministers of Christ. To write the same things (says Paul, Phil. iii. 1)
to me indeed is not grievous, but for you it is safe. What God has
spoken once we have need to hear twice, to hear many times, and it is
well if, after all, it be duly perceived and regarded. In three ways
this book of Deuteronomy was magnified and made honourable:-- 1. The
king was to write a copy of it with his own hand, and to read therein
all the days of his life, ch. xvii. xviii. xix. 2. It was to be written
upon great stones plastered, at their passing over Jordan, ch. xxvii.
2, 3. 3. It was to be read publicly every seventh year, at the feast of
tabernacles, by the priests, in the audience of all Israel, ch. xxxi.
9, &c. The gospel is a kind of Deuteronomy, a second law, a remedial
law, a spiritual law, a law of faith; by it we are under the law of
Christ, and it is a law that makes the comers thereunto perfect.
This book of Deuteronomy begins with a brief rehearsal of the most
remarkable events that had befallen the Israelites since they came from
Mount Sinai. In the fourth chapter we have a most pathetic exhortation
to obedience. In the twelfth chapter, and so on to the twenty-seventh,
are repeated many particular laws, which are enforced (ch. xxvii. and
xxviii.) with promises and threatenings, blessings and curses, formed
into a covenant, ch. xxix. and xxx. Care is taken to perpetuate the
remembrance of these things among them (ch. xxxi.), particularly by a
song (ch. xxxii.), and so Moses concludes with a blessing, ch. xxxiii.
All this was delivered by Moses to Israel in the last month of his
life. The whole book contains the history but of two months; compare
ch. i. 3 with Josh. iv. 19, the latter of which was the thirty days of
Israel's mourning for Moses; see how busy that great and good man was
to do good when he knew that his time was short, how quick his motion
when he drew near his rest. Thus we have more recorded of what our
blessed Saviour said and did in the last week of his life than in any
other. The last words of eminent persons make or should make deep
impressions. Observe, for the honour of this book, that when our
Saviour would answer the devil's temptations with, It is written, he
fetched all his quotations out of this book, Matt. iv. 4, 7, 10.
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D E U T E R O N O M Y
CHAP. I.
The first part of Moses's farewell sermon to Israel begins with this
chapter, and is continued to the latter end of the fourth chapter. In
the first five verses of this chapter we have the date of the sermon,
the place where it was preached (ver. 1, 2, 5), and the time when, ver.
3, 4. The narrative in this chapter reminds them, I. Of the promise God
made them of the land of Canaan, ver. 6-8. II. Of the provision made of
judges for them, ver. 9-18. III. Of their unbelief and murmuring upon
the report of the spies, ver. 19-33. IV. Of the sentence passed upon
them for it, and the ratification of that sentence, ver. 34, &c.
Israel's History Repeated. (b. c. 1451.)
1 These be the words which Moses spake unto all Israel on this side
Jordan in the wilderness, in the plain over against the Red sea,
between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. 2
(There are eleven days' journey from Horeb by the way of mount Seir
unto Kadesh-barnea.) 3 And it came to pass in the fortieth year, in
the eleventh month, on the first day of the month, that Moses spake
unto the children of Israel, according unto all that the Lord had given
him in commandment unto them; 4 After he had slain Sihon the king of
the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which
dwelt at Astaroth in Edrei: 5 On this side Jordan, in the land of
Moab, began Moses to declare this law, saying, 6 The Lord our God
spake unto us in Horeb, saying, Ye have dwelt long enough in this
mount: 7 Turn you, and take your journey, and go to the mount of the
Amorites, and unto all the places nigh thereunto, in the plain, in the
hills, and in the vale, and in the south, and by the sea side, to the
land of the Canaanites, and unto Lebanon, unto the great river, the
river Euphrates. 8 Behold, I have set the land before you: go in and
possess the land which the Lord sware unto your fathers, Abraham,
Isaac, and Jacob, to give unto them and to their seed after them.
We have here, I. The date of this sermon which Moses preached to the
people of Israel. A great auditory, no question, he had, as many as
could crowd within hearing, and particularly all the elders and
officers, the representatives of the people; and, probably, it was on
the sabbath day that he delivered this to them. 1. The place were they
were now encamped was in the plain, in the land of Moab (v. 1, 5),
where they were just ready to enter Canaan, and engage in a war with
the Canaanites. Yet he discourses not to them concerning military
affairs, the arts and stratagems of war, but concerning their duty to
God; for, if they kept themselves in his fear and favour, he would
secure to them the conquest of the land: their religion would be their
best policy. 2. The time was near the end of the fortieth year since
they came out of Egypt. So long God had borne their manners, and they
had borne their own iniquity (Num. xiv. 34), and now that a new and
more pleasant scene was to be introduced, as a token for good, Moses
repeats the law to them. Thus, after God's controversy with them on
account of the golden calf, the first and surest sign of God's being
reconciled to them was the renewing of the tables. There is no better
evidence and earnest of God's favour than his putting his law in our
hearts, Ps. cxlvii. 19, 20.
II. The discourse itself. In general, Moses spoke unto them all that
the Lord had given him in commandment (v. 3), which intimates, not only
that what he now delivered was for substance the same with what had
formerly been commanded, but that it was what God now commanded him to
repeat. He gave them this rehearsal and exhortation purely by divine
direction; God appointed him to leave this legacy to the church. He
begins his narrative with their removal from Mount Sinai (v. 6), and
relates here, 1. The orders which God gave them to decamp, and proceed
in their march (v. 6, 7): You have dwelt long enough in this mount.
This was the mount that burned with fire (Heb. xii. 18), and gendered
to bondage, Gal. iv. 24. Thither God brought them to humble them, and
by the terrors of the law to prepare them for the land of promise.
There he kept them about a year, and then told them they had dwelt long
enough there, they must go forward. Though God brings his people into
trouble and affliction, into spiritual trouble and affliction of mind,
he knows when they have dwelt long enough in it, and will certainly
find a time, the fittest time, to advance them from the terrors of the
spirit of adoption. See Rom. viii. 15. 2. The prospect which he gave
them of a happy and early settlement in Canaan: Go to the land of the
Canaanites (v. 7); enter and take possession, it is all your own.
Behold I have set the land before you, v. 8. When God commands us to go
forward in our Christian course he sets the heavenly Canaan before us
for our encouragement.
The Charge to Magistrates. (b. c. 1451.)
9 And I spake unto you at that time, saying, I am not able to bear you
myself alone: 10 The Lord your God hath multiplied you, and, behold,
ye are this day as the stars of heaven for multitude. 11 (The Lord
God of your fathers make you a thousand times so many more as ye are,
and bless you, as he hath promised you!) 12 How can I myself alone
bear your cumbrance, and your burden, and your strife? 13 Take you
wise men, and understanding, and known among your tribes, and I will
make them rulers over you. 14 And ye answered me, and said, The thing
which thou hast spoken is good for us to do. 15 So I took the chief
of your tribes, wise men, and known, and made them heads over you,
captains over thousands, and captains over hundreds, and captains over
fifties, and captains over tens, and officers among your tribes. 16
And I charged your judges at that time, saying, Hear the causes between
your brethren, and judge righteously between every man and his brother,
and the stranger that is with him. 17 Ye shall not respect persons in
judgment; but ye shall hear the small as well as the great; ye shall
not be afraid of the face of man; for the judgment is God's: and the
cause that is too hard for you, bring it unto me, and I will hear it.
18 And I commanded you at that time all the things which ye should do.
Moses here reminds them of the happy constitution of their government,
which was such as might make them all safe and easy if it was not their
own fault. When good laws were given them good men were entrusted with
the execution of them, which, as it was an instance of God's goodness
to them, so it was of the care of Moses concerning them; and, it should
seem, he mentions it here to recommend himself to them as a man that
sincerely sought their welfare, and so to make way for what he was
about to say to them, wherein he aimed at nothing but their good. In
this part of his narrative he insinuates to them,
I. That he greatly rejoiced in the increase of their numbers. He owns
the accomplishment of God's promise to Abraham (v. 10): You are as the
stars of heaven for multitude; and prays for the further accomplishment
of it (v. 11): God make you a thousand times more. This prayer comes in
in a parenthesis, and a good prayer prudently put in cannot be
impertinent in any discourse of divine things, nor will a pious
ejaculation break the coherence, but rather strengthen and adorn it.
But how greatly are his desires enlarged when he prays that they might
be made a thousand times more than they were! We are not straitened in
the power and goodness of God, why should we be straitened in our own
faith and hope, which ought to be as large as the promise? larger they
need not be. It is from the promise that Moses here takes the measures
of his prayer: The Lord bless you as he hath promised you. And why
might he not hope that they might become a thousand times more than
they were now when they were now ten thousand times more than they were
when they went down into Egypt, about 250 years ago? Observe, When they
were under the government of Pharaoh the increase of their numbers was
envied, and complained of as a grievance (Exod. i. 9); but now, under
the government of Moses, it was rejoiced in, and prayed for as a
blessing. The consideration of this might give them occasion to reflect
with shame upon their own folly when they had talked of making a
captain and returning to Egypt.
II. That he was not ambitious of monopolizing the honour of the
government, and ruling them himself alone, as an absolute monarch, v.
9. Though he was a man as well worthy of that honour, and as well
qualified for the business, as ever any man was, yet he was desirous
that others might be taken in as assistants to him in the business and
consequently sharers with him in the honour: I cannot myself alone bear
the burden, v. 12. Magistracy is a burden. Moses himself, though
eminently gifted for it, found it lay heavily on his shoulders; nay,
the best magistrates complain most of the burden, and are most desirous
of help, and most afraid of undertaking more than they can perform.
III. That he was not desirous to prefer his own creatures, or such as
should underhand have a dependence upon him; for he leaves it to the
people to choose their own judges, to whom he would grant commissions,
not durant bene placito--to be turned out when he pleased; but quam diu
se bene gesserint--to continue so long as they approved themselves
faithful. Take you wise men, that are known to be so among your tribes,
and I will make them rulers, v. 13. Thus the apostles directed the
multitude to choose overseers of the poor, and then they ordained
them,. Acts vi. 3, 6. He directs them to take wise men and
understanding, whose personal merit would recommend them. The rise and
origin of this nation were so late that none of them could pretend to
antiquity of race, and nobility of birth, above their brethren; and,
having all lately come out of slavery in Egypt, it is probable that one
family was not much richer than another; so that their choice must be
directed purely by the qualifications of wisdom, experience, and
integrity. "Choose those," says Moses, "whose praise is in your tribes,
and with all my heart I will make them rulers." We must not grudge that
God's work be done by other hands than ours, provided it be done by
good hands.
IV. That he was in this matter very willing to please the people; and,
though he did not in any thing aim at their applause, yet in a thing of
this nature he would not act without their approbation. And they agreed
to the proposal: The thing which thou hast spoken is good, v. 14. This
he mentions to aggravate the sin of their mutinies and discontents
after this, that the government they quarrelled with was what they
themselves had consented to; Moses would have pleased them if they
would have been pleased.
V. That he aimed to edify them as well as to gratify them; for,
1. He appointed men of good characters (v. 15), wise men and men known,
men that would be faithful to their trust and to the public interest.
2. He gave them a good charge, v. 16, 17. Those that are advanced to
honour must know that they are charged with business, and must give
account another day of their charge. (1.) He charges them to be
diligent and patient: Hear the causes. Hear both sides, hear them
fully, hear them carefully; for nature has provided us with two ears,
and he that answereth a matter before he heareth it, it is folly and
shame to him. The ear of the learner is necessary to the tongue of the
learned, Isa. l. 4. (2.) To be just and impartial: Judge righteously.
Judgment must be given according to the merits of the cause, without
regard to the quality of the parties. The natives must not be suffered
to abuse the strangers any more that the strangers to insult the
natives or to encroach upon them; the great must not be suffered to
oppress the small, nor to crush them, any more than the small, to rob
the great, or to affront them. No faces must be known in judgment, but
unbribed unbiased equity must always pass sentence. (3.) To be resolute
and courageous: "You shall not be afraid of the face of man; be not
overawed to do an ill thing, either by the clamours of the crowd or by
the menaces of those that have power in their hands." And he gave them
a good reason to enforce this charge: "For the judgment is God's. You
are God's vicegerents, you act for him, and therefore must act like
him; you are his representatives, but if you judge unrighteously, you
misrepresent him. The judgment is his, and therefore he will protect
you in doing right, and will certainly call you to account if you do
wrong."
3. He allowed them to bring all difficult cases to him, and he would
always be ready to hear and determine, and to make both the judges and
the people easy. Happy art thou. O Israel! in such praise as Moses was.
Israel's Sin at Kadesh. (b. c. 1451.)
19 And when we departed from Horeb, we went through all that great and
terrible wilderness, which ye saw by the way of the mountain of the
Amorites, as the Lord our God commanded us; and we came to
Kadesh-barnea. 20 And I said unto you, Ye are come unto the mountain
of the Amorites, which the Lord our God doth give unto us. 21 Behold,
the Lord thy God hath set the land before thee: go up and possess it,
as the Lord God of thy fathers hath said unto thee; fear not, neither
be discouraged. 22 And ye came near unto me every one of you, and
said, We will send men before us, and they shall search us out the
land, and bring us word again by what way we must go up, and into what
cities we shall come. 23 And the saying pleased me well: and I took
twelve men of you, one of a tribe: 24 And they turned and went up
into the mountain, and came unto the valley of Eshcol, and searched it
out. 25 And they took of the fruit of the land in their hands, and
brought it down unto us, and brought us word again, and said, It is a
good land which the Lord our God doth give us. 26 Notwithstanding ye
would not go up, but rebelled against the commandment of the Lord your
God: 27 And ye murmured in your tents, and said, Because the Lord
hated us, he hath brought us forth out of the land of Egypt, to deliver
us into the hand of the Amorites, to destroy us. 28 Whither shall we
go up? our brethren have discouraged our heart, saying, The people is
greater and taller than we; the cities are great and walled up to
heaven; and moreover we have seen the sons of the Anakims there. 29
Then I said unto you, Dread not, neither be afraid of them. 30 The
Lord your God which goeth before you, he shall fight for you, according
to all that he did for you in Egypt before your eyes; 31 And in the
wilderness, where thou hast seen how that the Lord thy God bare thee,
as a man doth bear his son, in all the way that ye went, until ye came
into this place. 32 Yet in this thing ye did not believe the Lord
your God, 33 Who went in the way before you, to search you out a
place to pitch your tents in, in fire by night, to show you by what way
ye should go, and in a cloud by day. 34 And the Lord heard the voice
of your words, and was wroth, and sware, saying, 35 Surely there
shall not one of these men of this evil generation see that good land,
which I sware to give unto your fathers, 36 Save Caleb the son of
Jephunneh; he shall see it, and to him will I give the land that he
hath trodden upon, and to his children, because he hath wholly followed
the Lord. 37 Also the Lord was angry with me for your sakes, saying,
Thou also shalt not go in thither. 38 But Joshua the son of Nun,
which standeth before thee, he shall go in thither: encourage him: for
he shall cause Israel to inherit it. 39 Moreover your little ones,
which ye said should be a prey, and your children, which in that day
had no knowledge between good and evil, they shall go in thither, and
unto them will I give it, and they shall possess it. 40 But as for
you, turn you, and take your journey into the wilderness by the way of
the Red sea. 41 Then ye answered and said unto me, We have sinned
against the Lord, we will go up and fight, according to all that the
Lord our God commanded us. And when ye had girded on every man his
weapons of war, ye were ready to go up into the hill. 42 And the Lord
said unto me, Say unto them, Go not up, neither fight; for I am not
among you; lest ye be smitten before your enemies. 43 So I spake unto
you; and ye would not hear, but rebelled against the commandment of the
Lord, and went presumptuously up into the hill. 44 And the Amorites,
which dwelt in that mountain, came out against you, and chased you, as
bees do, and destroyed you in Seir, even unto Hormah. 45 And ye
returned and wept before the Lord; but the Lord would not hearken to
your voice, nor give ear unto you. 46 So ye abode in Kadesh many
days, according unto the days that ye abode there.
Moses here makes a large rehearsal of the fatal turn which was given to
their affairs by their own sins, and God's wrath, when, from the very
borders of Canaan, the honour of conquering it, and the pleasure of
possessing it, the whole generation was hurried back into the
wilderness, and their carcases fell there. It was a memorable story; we
read it Num. 13 and 14, but divers circumstances are found here which
are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (v. 19),
through that great and terrible wilderness. This he takes notice of, 1.
To make them sensible of the great goodness of God to them, in guiding
them through so great a wilderness, and protecting them from the
mischiefs they were surrounded with in such a terrible wilderness. The
remembrance of our dangers should make us thankful for our
deliverances. 2. To aggravate the folly of those who, in their
discontent, would have gone back to Egypt through the wilderness,
though they had forfeited, and had no reason to expect, the divine
guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, v. 20,
21. He told them with triumph, the land is set before you, go up and
possess it. He lets them see how near they were to a happy settlement
when they put a bar in their own door, that their sin might appear the
more exceedingly sinful. It will aggravate the eternal ruin of
hypocrites that they were not far from the kingdom of God and yet came
short, Mark xii. 34.
III. He lays the blame of sending the spies upon them, which did not
appear in Numbers, there it is said (ch. xiii. 1, 2) that the Lord
directed the sending of them, but here we find that the people first
desired it, and God, in permitting it, gave them up to their counsels:
You said, We will send men before us, v. 22. Moses had given them God's
word (v. 20, 21), but they could not find in their hearts to rely upon
that: human policy goes further with them than divine wisdom, and they
will needs light a candle to the sun. As if it were not enough that
they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of
the land which they were sent to survey, v. 24, 25. The blessings which
God has promised are truly valuable and desirable, even the unbelievers
themselves being judges: never any looked into the holy land, but they
must own it a good land. Yet they represented the difficulties of
conquering it as insuperable (v. 28); as if it were in vain to think of
attacking them either by battle, "for the people are taller than we,"
or by siege, "for the cities are walled up to heaven," an hyperbole
which they made use of to serve their ill purpose, which was to
dishearten the people, and perhaps they intended to reflect on the God
of heaven himself, as if they were able to defy him, like the
Babel-builders, the top of whose tower must reach to heaven, Gen. xi.
4. Those places only are walled up to heaven that are compassed with
God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when
their brethren had said so much to discourage them (v. 29): Then I said
unto you, Dread not. Moses suggested enough to have stilled the tumult,
and to have kept them with their faces towards Canaan. He assured them
that God was present with them, and president among them, and would
certainly fight for them, v. 30. And for proof of his power over their
enemies he refers them to what they had seen done in Egypt, where their
enemies had all possible advantages against them and yet were humbled
and forced to yield, v. 30. And for proof of God's goodwill to them,
and the real kindness which he intended them, he refers them to what
they had seen in the wilderness (v. 31, 33), through which they had
been guided by the eye of divine wisdom in a pillar of cloud and fire
(which guided both their motions and their rests), and had been carried
in the arms of divine grace with as much care and tenderness as were
ever shown to any child borne in the arms of a nursing father. And was
there any room left to distrust this God? Or were they not the most
ungrateful people in the world, who, after such sensible proofs of the
divine goodness, hardened their hearts in the day of temptation? Moses
had complained once that God had charged him to carry this people as a
nursing father doth the sucking child (Num. xi. 12); but here he owns
that it was God that so carried them, and perhaps this is alluded to
(Acts xiii. 18), where he is said to bear them, or to suffer their
manners.
VI. He charges them with the sin which they were guilty of upon this
occasion. Though those to whom he was now speaking were a new
generation, yet he lays it upon them: You rebelled, and you murmured;
for many of these were then in being, though under twenty years old,
and perhaps were engaged in the riot; and the rest inherited their
fathers' vices, and smarted for them. Observe what he lays to their
charge. 1. Disobedience and rebellion against God's law: You would not
go up, but rebelled, v. 26. The rejecting of God's favours is really a
rebelling against his authority. 2. Invidious reflections upon God's
goodness. They basely suggested: Because the Lord hated us, he brought
us out of Egypt, v. 27. What could have been more absurd, more
disingenuous, and more reproachful to God? 3. An unbelieving heart at
the bottom of all this: You did not believe the Lord your God, v. 32.
All your disobedience to God's laws, and distrust of his power and
goodness, flow from a disbelief of his word. A sad pass it has come to
with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now
they had seen the execution of. 1. They were all condemned to die in
the wilderness, and none of them must be suffered to enter Canaan
except Caleb and Joshua, v. 34-38. So long they must continue in their
wanderings in the wilderness that most of them would drop off of
course, and the youngest of them should be cut off. Thus they could not
enter in because of unbelief. It was not the breach of any of the
commands of the law that shut them out of Canaan, no, not the golden
calf, but their disbelief of that promise which was typical of gospel
grace, to signify that no sin will ruin us but unbelief, which is a sin
against the remedy. 2. Moses himself afterwards fell under God's
displeasure for a hasty word which they provoked him to speak: The Lord
was angry with me for your sakes, v. 37. Because all the old stock must
go off, Moses himself must not stay behind. Their unbelief let death
into the camp, and, having entered, even Moses falls within his
commission. 3. Yet here is mercy mixed with wrath. (1.) That, though
Moses might not bring them into Canaan, Joshua should (v. 38):
Encourage him; for he would be discouraged from taking up a government
which he saw Moses himself fall under the weight of; but let him be
assured that he shall accomplish that for which he is raised up: He
shall cause Israel to inherit it. Thus what the law could not do, in
that it was weak, Jesus, our Joshua, does by bringing in the better
hope. (2.) That, though this generation should not enter into Canaan,
the next should, v. 39. As they had been chosen for their fathers'
sakes, so their children might justly have been rejected for their
sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get
this sentence reversed when it was too late. 1. They tried it by their
reformation in this particular; whereas they had refused to go up
against the Canaanites, now they would go up, aye, that they would, in
all haste, and they girded on their weapons of war for that purpose, v.
41. Thus, when the door is shut, and the day of grace is over, there
will be found those that stand without and knock. But this, which
looked like a reformation, proved but a further rebellion. God, by
Moses, prohibited the attempt (v. 42): yet they went presumptuously up
to the hill (v. 43), acting now in contempt of the threatening, as
before in contempt of the promise, as if they were governed by a spirit
of contradiction; and it sped accordingly (v. 44): they were chased and
destroyed; and, by this defeat which they suffered when they provoked
God to leave them, they were taught what success they might have had if
they had kept themselves in his love. 2. They tried by their prayers
and tears to get the sentence reversed: They returned and wept before
the Lord, v. 45. While they were fretting and quarrelling, it is said
(Num. xiv. 1): They wept that night; those were tears of rebellion
against God, these were tears of repentance and humiliation before God.
Note, Tears of discontent must be wept over again; the sorrow of the
world worketh death, and is to be repented of; it is not so with godly
sorrow, that will end in joy. But their weeping was all to no purpose.
The Lord would not harken to your voice, because you would not harken
to his; the decree had gone forth, and, like Esau, they found no place
of repentance, though they sought it carefully with tears.
__________________________________________________________________
D E U T E R O N O M Y
CHAP. II.
Moses, in this chapter, proceeds in the rehearsal of God's providences
concerning Israel in their way to Canaan, yet preserves not the record
of any thing that happened during their tedious march back to the Red
Sea, in which they wore out almost thirty-eight years, but passes that
over in silence as a dark time, and makes his narrative to begin again
when they faced about towards Canaan (ver. 1-3), and drew towards the
countries that were inhabited, concerning which God here gives them
direction, I. What nations they must not give any disturbance to. 1.
Not to the Edomites, ver. 4-8. 2. Not to the Moabites (ver. 9), of the
antiquities of whose country, with that of the Edomites, he gives some
account, ver. 10-12. And here comes in an account of their passing the
river Zered, ver. 13-16. 3. Not to the Ammonites, of whose country here
is some account given, ver. 17-23. II. What nations they should attack
and conquer. They must begin with Sihon, king of the Amorites, ver. 24,
25. And accordingly, 1. They had a fair occasion of quarrelling with
him, ver. 26-32. 2. God gave them a complete victory over him, ver. 33,
&c.
The Seed of Esau and Lot Spared. (b. c. 1451.)
1 Then we turned, and took our journey into the wilderness by the way
of the Red sea, as the Lord spake unto me: and we compassed mount Seir
many days. 2 And the Lord spake unto me, saying, 3 Ye have
compassed this mountain long enough: turn you northward. 4 And
command thou the people, saying, Ye are to pass through the coast of
your brethren the children of Esau, which dwell in Seir; and they shall
be afraid of you: take ye good heed unto yourselves therefore: 5
Meddle not with them; for I will not give you of their land, no, not so
much as a foot breadth; because I have given mount Seir unto Esau for a
possession. 6 Ye shall buy meat of them for money, that ye may eat;
and ye shall also buy water of them for money, that ye may drink. 7
For the Lord thy God hath blessed thee in all the works of thy hand: he
knoweth thy walking through this great wilderness: these forty years
the Lord thy God hath been with thee; thou hast lacked nothing.
Here is, I. A short account of the long stay of Israel in the
wilderness: We compassed Mount Seir many days, v. 1. Nearly
thirty-eight years they wandered in the deserts of Seir; probably in
some of their rests they staid several years, and never stirred; God by
this not only chastised them for their murmuring and unbelief, but, 1.
Prepared them for Canaan, by humbling them for sin, teaching them to
mortify their lusts, to follow God, and to comfort themselves in him.
It is a work of time to make souls meet for heaven, and it must be done
by a long train of exercises. 2. He prepared the Canaanites for
destruction. All this time the measure of their iniquity was filling
up; and, though it might have been improved by them as a space to
repent in, it was abused by them to the hardening of their hearts. Now
that the host of Israel was once repulsed, and after that was so long
entangled and seemingly lost in the wilderness, they were secure, and
thought the danger was over from that quarter, which would make the
next attempt of Israel upon them the more dreadful.
II. Orders given them to turn towards Canaan. Though God contend long,
he will not contend for ever. Though Israel may be long kept waiting
for deliverance or enlargement, it will come at last: The vision is for
an appointed time, and at the end it shall speak, and not lie.
III. A charge given them not to annoy the Edomites.
1. They must not offer any hostility to them as enemies: Meddle not
with them, v. 4, 5. (1.) They must not improve the advantage they had
against them, by the fright they would be put into upon Israel's
approach: "They shall be afraid of you, knowing your strength and
numbers, and the power of God engaged for you; but think not that,
because their fears make them an easy prey, you may therefore prey upon
them; no, take heed to yourselves." There is need of great caution and
a strict government of our own spirits, to keep ourselves from injuring
those against whom we have an advantage. Or this caution is given to
the princes; they must not only not meddle with the Edomites
themselves, but not permit any of the soldiers to meddle with them.
(2.) They must not avenge upon the Edomites the affront they gave them
in refusing them passage through their country, Num. xx. 21. Thus,
before God brought Israel to destroy their enemies in Canaan, he taught
them to forgive their enemies in Edom. (3.) They must not expect to
have any part of their land given them for a possession: Mount Seir was
already settled upon the Edomites, and they must not, under pretence of
God's covenant and conduct, think to seize for themselves all they
could lay hands on. Dominion is not founded in grace. God's Israel
shall be well placed, but must not expect to be placed alone in the
midst of the earth, Isa. v. 8.
2. They must trade with them as neighbours, buy meat and water of them,
and pay for what they bought, v. 6. Religion must never be made a cloak
for injustice. The reason given (v. 7), is, "God hath blessed thee, and
hitherto thou hast lacked nothing; and therefore," (1.) "Thou needest
not beg; scorn to be beholden to Edomites, when thou hast a God
all-sufficient to depend upon. Thou hast wherewithal to pay for what
thou callest for (thanks to the divine blessing!); use therefore what
thou hast, use it cheerfully, and do not sponge upon the Edomites."
(2.) "Therefore thou must not steal. Thou hast experienced the care of
the divine providence concerning thee, in confidence of which for the
future, and in a firm belief of its sufficiency, never use any indirect
methods for thy supply. Live by the faith and not by thy sword."
8 And when we passed by from our brethren the children of Esau, which
dwelt in Seir, through the way of the plain from Elath, and from
Ezion-gaber, we turned and passed by the way of the wilderness of Moab.
9 And the Lord said unto me, Distress not the Moabites, neither
contend with them in battle: for I will not give thee of their land for
a possession; because I have given Ar unto the children of Lot for a
possession. 10 The Emims dwelt therein in times past, a people great,
and many, and tall, as the Anakims; 11 Which also were accounted
giants, as the Anakims; but the Moabites call them Emims. 12 The
Horims also dwelt in Seir beforetime; but the children of Esau
succeeded them, when they had destroyed them from before them, and
dwelt in their stead; as Israel did unto the land of his possession,
which the Lord gave unto them. 13 Now rise up, said I, and get you
over the brook Zered. And we went over the brook Zered. 14 And the
space in which we came from Kadesh-barnea, until we were come over the
brook Zered, was thirty and eight years; until all the generation of
the men of war were wasted out from among the host, as the Lord sware
unto them. 15 For indeed the hand of the Lord was against them, to
destroy them from among the host, until they were consumed. 16 So it
came to pass, when all the men of war were consumed and dead from among
the people, 17 That the Lord spake unto me, saying, 18 Thou art to
pass over through Ar, the coast of Moab, this day: 19 And when thou
comest nigh over against the children of Ammon, distress them not, nor
meddle with them: for I will not give thee of the land of the children
of Ammon any possession; because I have given it unto the children of
Lot for a possession. 20 (That also was accounted a land of giants:
giants dwelt therein in old time; and the Ammonites call them
Zamzummims; 21 A people great, and many, and tall, as the Anakims;
but the Lord destroyed them before them; and they succeeded them, and
dwelt in their stead: 22 As he did to the children of Esau, which
dwelt in Seir, when he destroyed the Horims from before them; and they
succeeded them, and dwelt in their stead even unto this day: 23 And
the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims,
which came forth out of Caphtor, destroyed them, and dwelt in their
stead.)
It is observable here that Moses, speaking of the Edomites (v. 8),
calls them, "our brethren, the children of Esau." Though they had been
unkind to Israel, in refusing them a peaceable passage through their
country, yet he calls them brethren. For, though our relations fail in
their duty to us, we must retain a sense of the relation, and not be
wanting in our duty to them, as there is occasion. Now in these verses
we have,
I. The account which Moses gives of the origin of the nations of which
he had here occasion to speak, the Moabites, Edomites, and Ammonites.
We know very well, from other parts of his history, whose posterity
they were; but here he tells us how they came to those countries in
which Israel found them; they were not the aborigines, or first
planters. But, 1. The Moabites dwelt in a country which had belonged to
a numerous race of giants, called Emim (that is, terrible ones), as
tall as the Anakim, and perhaps more fierce, v. 10, 11. 2. The Edomites
in like manner dispossessed the Horim from Mount Seir, and took their
country (v. 12. and again v. 22), of which we read, Gen. xxxvi. 20. 3.
The Ammonites likewise got possession of a country that had formerly
been inhabited by giants, called Zamzummim, crafty men, or wicked men
(v. 20, 21), probably the same that are called Zuzim, Gen. xiv. 5. He
illustrates these remarks by an instance older than any of these; the
Caphtorim (who were akin to the Philistines, Gen. x. 14) drove the Avim
out of their country, and took possession of it, v. 23. The learned
bishop Patrick supposes these Avites, being expelled hence, to have
settled in Assyria, and to be the same people we read of under that
name, 2 Kings xvii. 31. Now these revolutions are recorded, (1.) To
show how soon the world was peopled after the flood, so well peopled
that, when a family grew numerous, they could not find a place to
settle in, at least in that part of the world, but they must drive out
those that were already settled. (2.) To show that the race is not to
the swift, nor the battle to the strong. Giants were expelled by those
of ordinary stature; for probably these giants, like those before the
flood (Gen. vi. 4), were notorious for impiety and oppression, which
brought the judgments of God upon them, against which their great
strength would be on defence. (3.) To show what uncertain things
worldly possessions are, and how often they change their owners; it was
so of old, and ever will be so. Families decline, and from them estates
are transferred to families that increase; so little constancy or
continuance is there in these things. (4.) To encourage the children of
Israel, who were now going to take possession of Canaan, against the
difficulties they would meet with, and to show the unbelief of those
that were afraid of the sons of Anak, to whom the giants, here said to
be conquered, are compared, v. 11, 21. If the providence of God had
done this for the Moabites and Ammonites, much more would his promise
do it for Israel his peculiar people.
II. The advances which Israel made towards Canaan. They passed by the
way of the wilderness of Moab (v. 8), and then went over the brook or
vale of Zered (v. 13), and there Moses takes notice of the fulfilling
of the word which God had spoken concerning them, that none of those
that were numbered at Mount Sinai should see the land that God had
promised, Num. xiv. 23. According to that sentence, now that they began
to set their faces towards Canaan, and to have it in their eye, notice
is taken of their being all destroyed and consumed, and not a man of
them left, v. 14. Common providence, we may observe, in about
thirty-eight years, ordinarily raises a new generation, so that in that
time few remain of the old one; but here it was entirely new, and none
at all remained but Caleb and Joshua: for indeed the hand of the Lord
was against them, v. 15. Those cannot but waste, until they were
consumed, who have the hand of God against them. Observe, Israel is not
called to engage with the Canaanites till all the men of war, the
veteran regiments, that had been used to hardship, and had learned the
art of war from the Egyptians, were consumed and dead from among the
people (v. 16), that the conquest of Canaan, being effected by a host
of new-raised men, trained up in a wilderness, the excellency of the
power might the more plainly appear to be of God and not of men.
III. The caution given them not to meddle with the Moabites or
Ammonites, whom they must not disseize, nor so much as disturb in their
possessions: Distress them not, nor contend with them, v. 9. Though the
Moabites aimed to ruin Israel (Num. xxii. 6), yet Israel must not aim
to ruin them. If others design us a mischief, this will not justify us
in designing them a mischief. But why must not the Moabites and
Ammonites be meddled with? 1. Because they were the children of Lot (v.
9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children
often fare the better in this world for the piety of their ancestors:
the seed of the upright, though they degenerate, yet are blessed with
temporal good things. 2. Because the land they were possessed of was
what God had given them, and he did not design it for Israel. Even
wicked men have a right to their worldly possessions, and must not be
wronged. The tares are allowed their place in the field, and must not
be rooted out until the harvest. God gives and preserves outward
blessings to wicked men, to show that these are not the best things,
but he has better in store for his own children.
History of the Moabites. (b. c. 1451.)
24 Rise ye up, take your journey, and pass over the river Arnon:
behold, I have given into thine hand Sihon the Amorite, king of
Heshbon, and his land: begin to possess it, and contend with him in
battle. 25 This day will I begin to put the dread of thee and the
fear of thee upon the nations that are under the whole heaven, who
shall hear report of thee, and shall tremble, and be in anguish because
of thee. 26 And I sent messengers out of the wilderness of Kedemoth
unto Sihon king of Heshbon with words of peace, saying, 27 Let me
pass through thy land: I will go along by the high way, I will neither
turn unto the right hand nor to the left. 28 Thou shalt sell me meat
for money, that I may eat; and give me water for money, that I may
drink: only I will pass through on my feet; 29 (As the children of
Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto
me;) until I shall pass over Jordan into the land which the Lord our
God giveth us. 30 But Sihon king of Heshbon would not let us pass by
him: for the Lord thy God hardened his spirit, and made his heart
obstinate, that he might deliver him into thy hand, as appeareth this
day. 31 And the Lord said unto me, Behold, I have begun to give Sihon
and his land before thee: begin to possess, that thou mayest inherit
his land. 32 Then Sihon came out against us, he and all his people,
to fight at Jahaz. 33 And the Lord our God delivered him before us;
and we smote him, and his sons, and all his people. 34 And we took
all his cities at that time, and utterly destroyed the men, and the
women, and the little ones, of every city, we left none to remain: 35
Only the cattle we took for a prey unto ourselves, and the spoil of the
cities which we took. 36 From Aroer, which is by the brink of the
river of Arnon, and from the city that is by the river, even unto
Gilead, there was not one city too strong for us: the Lord our God
delivered all unto us: 37 Only unto the land of the children of Ammon
thou camest not, nor unto any place of the river Jabbok, nor unto the
cities in the mountains, nor unto whatsoever the Lord our God forbad
us.
God having tried the self-denial of his people in forbidding them to
meddle with the Moabites and Ammonites, and they having quietly passed
by those rich countries, and, though superior in number, not made any
attack upon them, here he recompenses them for their obedience by
giving them possession of the country of Sihon king of the Amorites. If
we forbear what God forbids, we shall receive what he promises, and
shall be no losers at last by our obedience, though it may seem for the
present to be to our loss. Wrong not others, and God shall right thee.
I. God gives them commission to seize upon the country of Sihon king of
Heshbon, v. 24, 25. This was then God's way of disposing of kingdoms,
but such particular grants are not now either to be expected or
pretended. In this commission observe, 1. Though God assured them that
the land should be their own, yet they must bestir themselves, and
contend in battle with the enemy. What God gives we must endeavour to
get. 2. God promises that when they fight he will fight for them. Do
you begin to possess it, and I will begin to put the dread of you upon
them. God would dispirit the enemy and so destroy them, would magnify
Israel and so terrify all those against whom they were commissioned.
See Exod. xv. 14.
II. Moses sends to Sihon a message of peace, and only begs a passage
through his land, with a promise to give his country no disturbance,
but the advantage of trading for ready money with so great a body, v.
26-29. Moses herein did neither disobey God, who bade him contend with
Sihon, nor dissemble with Sihon; but doubtless it was by divine
direction that he did it, that Sihon might be left inexcusable, though
God hardened his heart. This may illustrate the method of God's dealing
with those to whom he gives his gospel, but does not give grace to
believe it.
III. Sihon began the war (v. 32), God having made his heart obstinate,
and hidden from his eyes the thing that belonged to his peace (v. 30),
that he might deliver him into the hand of Israel. Those that meddle
with the people of God meddle to their own hurt; and God sometimes
ruins his enemies by their own resolves. See Mic. iv. 11-13; Rev. xvi.
14.
IV. Israel was victorious. 1. They put all the Amorites to the sword,
men, women, and children (v. 33, 34); this they did as the executioners
of God's wrath; now the measure of the Amorites' iniquity was full
(Gen. xv. 16), and the longer it was in the filling the sorer was the
reckoning at last. This was one of the devoted nations. They died, not
as Israel's enemies, but as sacrifices to divine justice, in the
offering of which sacrifices Israel was employed, as a kingdom of
priests. The case being therefore extraordinary, it ought not to be
drawn into a precedent for military executions, which make no
distinction and give no quarter: those will have judgment without mercy
that show no mercy. 2. They took possession of all they had; their
cities (v. 34), their goods (v. 35), and their land, v. 36. The wealth
of the sinner is laid up for the just. What a new world did Israel now
come into! Most of them were born, and had lived all their days, in a
vast howling wilderness, where they knew not what either fields or
cities were, had no houses to dwell in, and neither sowed nor reaped;
and now of a sudden to become masters of a country so well built, so
well husbanded, this made them amends for their long waiting, and yet
it was but the earnest of a great deal more. Much more joyful will the
change be which holy souls will experience when they remove out of the
wilderness of this world to the better country, that is, the heavenly,
to the city that has foundations.
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D E U T E R O N O M Y
CHAP. III.
Moses, in this chapter, relates, I. The conquest of Og, king of Bashan,
and the seizing of his country, ver. 1-11. II. The distribution of
these new conquests to the two tribes and a half, ver. 12-17. Under
certain provisos and limitations, ver. 18-20. III. The encouragement
given to Joshua to carry on the war which was so gloriously begun, ver.
21, 22. IV. Moses's request to go over into Canaan (ver. 23-25), with
the denial of that request, but the grant of an equivalent, ver. 26,
&c.
Sihon and Og Subdued. (b. c. 1451.)
1 Then we turned, and went up the way to Bashan: and Og the king of
Bashan came out against us, he and all his people, to battle at Edrei.
2 And the Lord said unto me, Fear him not: for I will deliver him,
and all his people, and his land, into thy hand; and thou shalt do unto
him as thou didst unto Sihon king of the Amorites, which dwelt at
Heshbon. 3 So the Lord our God delivered into our hands Og also, the
king of Bashan, and all his people: and we smote him until none was
left to him remaining. 4 And we took all his cities at that time,
there was not a city which we took not from them, threescore cities,
all the region of Argob, the kingdom of Og in Bashan. 5 All these
cities were fenced with high walls, gates, and bars; beside unwalled
towns a great many. 6 And we utterly destroyed them, as we did unto
Sihon king of Heshbon, utterly destroying the men, women, and children,
of every city. 7 But all the cattle, and the spoil of the cities, we
took for a prey to ourselves. 8 And we took at that time out of the
hand of the two kings of the Amorites the land that was on this side
Jordan, from the river of Arnon unto mount Hermon; 9 (Which Hermon
the Sidonians call Sirion; and the Amorites call it Shenir;) 10 All
the cities of the plain, and all Gilead, and all Bashan, unto Salchah
and Edrei, cities of the kingdom of Og in Bashan. 11 For only Og king
of Bashan remained of the remnant of giants; behold, his bedstead was a
bedstead of iron; is it not in Rabbath of the children of Ammon? nine
cubits was the length thereof, and four cubits the breadth of it, after
the cubit of a man.
We have here another brave country delivered into the hand of Israel,
that of Bashan; the conquest of Sihon is often mentioned together with
that of Og, to the praise of God, the rather because in these Israel's
triumphs began, Ps. cxxxv. 11; cxxxvi. 19, 20. See,
I. How they got the mastery of Og, a very formidable prince, 1. Very
strong, for he was of the remnant of the giants (v. 11); his personal
strength was extraordinary, a monument of which was preserved by the
Ammonites in his bedstead, which was shown as a rarity in their chief
city. You might guess at his weight by the materials of his bedstead;
it was iron, as if a bedstead of wood were too weak for him to trust
to: and you might guess at his stature by the dimensions of it; it was
nine cubits long and four cubits broad, which, supposing a cubit to be
but half a yard (and some learned men have made it appear to be
somewhat more), was four yards and a half long, and two yards broad;
and if we allow his bedstead to be two cubits longer than himself, and
that is as much as we need allow, he was three yards and a half high,
double the stature of an ordinary man, and every way proportionable,
yet they smote him, v. 3. Note, when God pleads his people's cause he
can deal with giants as with grasshoppers. No man's might can secure
him against the Almighty. The army of Og was very powerful, for he had
the command of sixty fortified cities, besides the unwalled towns, v.
5. Yet all this was nothing before God's Israel, when they came with
commission to destroy him. 2. He was very bold and daring: He came out
against Israel to battle, v. 1. It was wonderful that he did not take
warning by the ruin of Sihon, and send to desire conditions of peace;
but he trusted to his own strength, and so was hardened to his
destruction. Note, Those that are not awakened by the judgments of God
upon others, but persist in their defiance of heaven, are ripening
apace for the like judgments upon themselves, Jer. iii. 8. God bade
Moses not fear him, v. 2. If Moses himself was so strong in faith as
not to need the caution, yet it is probable that the people needed it,
and for them these fresh assurances are designed; "I will deliver him
into thy hand; not only deliver thee out of his hand, that he shall not
be thy ruin, but deliver him into thy hand, that thou shalt be his
ruin, and make him pay dearly for his attempt." He adds, Thou shalt do
to him as thou didst to Sihon, intimating that they ought to be
encouraged by their former victory to trust in God for another victory,
for he is God, and changeth not.
II. How they got possession of Bashan, a very desirable country. They
took all the cities (v. 4), and all the spoil of them, v. 7. They made
them all their own, v. 10. So that now they had in their hands all that
fruitful country which lay east of Jordan, from the river Arnon unto
Hermon, v. 8. Their conquering and possessing these countries was
intended, not only for the encouragement of Israel in the wars of
Canaan, but for the satisfaction of Moses before his death. Since he
must not live to see the completing of their victory and settlement,
God thus gives him a specimen of it. Thus the Spirit is given to those
that believe as the earnest of their inheritance, until the redemption
of the purchased possession.
Allotment of the Conquered Lands. (b. c. 1451.)
12 And this land, which we possessed at that time, from Aroer, which is
by the river Arnon, and half mount Gilead, and the cities thereof, gave
I unto the Reubenites and to the Gadites. 13 And the rest of Gilead,
and all Bashan, being the kingdom of Og, gave I unto the half tribe of
Manasseh; all the region of Argob, with all Bashan, which was called
the land of giants. 14 Jair the son of Manasseh took all the country
of Argob unto the coasts of Geshuri and Maachathi; and called them
after his own name, Bashan-havoth-jair, unto this day. 15 And I gave
Gilead unto Machir. 16 And unto the Reubenites and unto the Gadites I
gave from Gilead even unto the river Arnon half the valley, and the
border even unto the river Jabbok, which is the border of the children
of Ammon; 17 The plain also, and Jordan, and the coast thereof, from
Chinnereth even unto the sea of the plain, even the salt sea, under
Ashdoth-pisgah eastward. 18 And I commanded you at that time, saying,
The Lord your God hath given you this land to possess it: ye shall pass
over armed before your brethren the children of Israel, all that are
meet for the war. 19 But your wives, and your little ones, and your
cattle, (for I know that ye have much cattle,) shall abide in your
cities which I have given you; 20 Until the Lord have given rest unto
your brethren, as well as unto you, and until they also possess the
land which the Lord your God hath given them beyond Jordan: and then
shall ye return every man unto his possession, which I have given you.
Having shown how this country which they were now in was conquered, in
these verses he shows how it was settled upon the Reubenites, Gadites,
and half the tribe of Manasseh, which we had the story of before, Num.
xxxii. Here is the rehearsal. 1. Moses specifies the particular parts
of the country that were allotted to each tribe, especially the
distribution of the lot to the half tribe of Manasseh, the subdividing
of which tribe is observable. Joseph was divided into Ephraim and
Manasseh; Manasseh was divided into one half on the one side Jordan and
the other half on the other side: that on the east side Jordan was
again divided into two great families, which had their several
allotments: Jair, v. 14, Machir, v. 15. And perhaps Jacob's prediction
of the smallness of that tribe was now accomplished in these divisions
and subdivisions. Observe that Bashan is here called the land of the
giants, because it had been in their possession, but Og was the last of
them. These giants, it seems, had lost their country, and were rooted
out of it sooner than any of their neighbours; for those who, presuming
upon their strength and stature, had their hand against every man, had
every man's hand against them, and went down slain to the pit, though
they were the terror of the mighty in the land of the living. 2. He
repeats the condition of the grant which they had already agreed to, v.
18-20. That they should send a strong detachment over Jordan to lead
the van in the conquest of Canaan, who should not return to their
families, at least not to settle (though for a time they might retire
thither into winter quarters, at the end of a campaign), till they had
seen their brethren in as full possession of their respective
allotments as they themselves were now in of theirs. They must hereby
be taught not to look at their own things only, but at the things of
others, Phil. ii. 4. It ill becomes an Israelite to be selfish, and to
prefer any private interest before the public welfare. When we are rest
we should desire to see our brethren at rest too, and should be ready
to do what we can towards it; for we are not born for ourselves, but
are members one of another. A good man cannot rejoice much in the
comforts of his family unless withal he sees peace upon Israel, Ps.
cxxviii. 6.
Joshua Named as Moses's Successor. (b. c. 1451.)
21 And I commanded Joshua at that time, saying, Thine eyes have seen
all that the Lord your God hath done unto these two kings: so shall the
Lord do unto all the kingdoms whither thou passest. 22 Ye shall not
fear them: for the Lord your God he shall fight for you. 23 And I
besought the Lord at that time, saying, 24 O Lord God, thou hast
begun to show thy servant thy greatness, and thy mighty hand: for what
God is there in heaven or in earth, that can do according to thy works,
and according to thy might? 25 I pray thee, let me go over, and see
the good land that is beyond Jordan, that goodly mountain, and Lebanon.
26 But the Lord was wroth with me for your sakes, and would not hear
me: and the Lord said unto me, Let it suffice thee; speak no more unto
me of this matter. 27 Get thee up into the top of Pisgah, and lift up
thine eyes westward, and northward, and southward, and eastward, and
behold it with thine eyes: for thou shalt not go over this Jordan. 28
But charge Joshua, and encourage him, and strengthen him: for he shall
go over before this people, and he shall cause them to inherit the land
which thou shalt see. 29 So we abode in the valley over against
Beth-peor.
Here is I. The encouragement which Moses gave to Joshua, who was to
succeed him in the government, v. 21, 22. He commanded him not to fear.
Thus those that are aged and experienced in the service of God should
do all they can to strengthen the hands of those that are young, and
setting out in religion. Two things he would have him consider for his
encouragement:--1. What God has done. Joshua had seen what a total
defeat God had given by the forces of Israel to these two kings, and
thence he might easily infer, so shall the Lord do to all the rest of
the kingdoms upon which we are to make war. He must not only infer
thence that thus the Lord can do with them all, for his arm is not
shortened, but thus he will do, for his purpose is not changed; he that
has begun will finish; as for God, his work is perfect. Joshua had seen
it with his own eyes. And the more we have seen of the instances of
divine wisdom, power, and goodness, the more inexcusable we are if we
fear what flesh can do unto us. 2. What God had promised. The Lord your
God he shall fight for you; and that cause cannot but be victorious
which the Lord of hosts fights for. If God be for us, who can be
against us so as to prevail? We reproach our leader if we follow him
trembling.
II. The prayer which Moses made for himself, and the answer which God
gave to that prayer.
1. His prayer was that, if it were God's will, he might go before
Israel over Jordan into Canaan. At that time, when he had been
encouraging Joshua to fight Israel's battles, taking it for granted
that he must be their leader, he was touched with an earnest desire to
go over himself, which expresses itself not in any passionate and
impatient complaints, or reflections upon the sentence he was under,
but in humble prayers to God for a gracious reversing of it. I besought
the Lord. Note, We should never allow any desires in our hearts which
we cannot in faith offer up to God by prayer; and what desires are
innocent, let them be presented to God. We have not because we ask not.
Observe,
(1.) What he pleads here. Two things:-- [1.] The great experience which
he had had of God's goodness to him in what he had done for Israel:
"Thou hast begun to show thy servant thy greatness. Lord, perfect what
thou hast begun. Thou hast given me to see thy glory in the conquest of
these two kings, and the sight has affected me with wonder and
thankfulness. O let me see more of the outgoings of my God, my King!
This great work, no doubt, will be carried on and completed; let me
have the satisfaction of seeing it." Note, the more we see of God's
glory in his works the more we shall desire to see. The works of the
Lord are great, and therefore are sought out more and more of all those
that have pleasure therein. [2.] The good impressions that had been
made upon his heart by what he had seen: For what God is there in
heaven or earth that can do according to thy works? The more we are
affected with what we have seen of God, of his wisdom, power, and
goodness, the better we are prepared for further discoveries. Those
shall see the works of God that admire him in them. Moses had thus
expressed himself concerning God and his works long before (Exod. xv.
11), and he still continues of the same mind, that there are no works
worthy to be compared with God's works, Ps. lxxxvi. 8.
(2.) What he begs: I pray thee let me go over, v. 25. God had said he
should not go over; yet he prays that he might, not knowing but that
the threatening was conditional, for it was not ratified with an oath,
as that concerning the people was, that they should not enter. Thus
Hezekiah prayed for his own life, and David for the life of his child,
after both had been expressly threatened; and the former prevailed,
though the latter did not. Moses remembered the time when he had by
prayer prevailed with God to recede from the declarations which he had
made of his wrath against Israel, Exod. xxxii. 14. And why might he not
hope in like manner to prevail for himself? Let me go over and see the
good land. Not, "Let me go over and be a prince and a ruler there;" he
seeks not his own honour, is content to resign the government to
Joshua; but, "Let me go to be a spectator of thy kindness to Israel, to
see what I believe concerning the goodness of the land of promise." How
pathetically does he speak of Canaan, that good land, that goodly
mountain! Note, Those may hope to obtain and enjoy God's favours that
know how to value them. What he means by that goodly mountain we may
learn from Ps. lxxviii. 54, where it is said of God's Israel that he
brought them to the border of his sanctuary, even to this mountain
which his right hand had purchased, where it is plainly to be
understood of the whole land of Canaan, yet with an eye to the
sanctuary, the glory of it.
2. God's answer to this prayer had in it a mixture of mercy and
judgment, that he might sing unto God of both.
(1.) There was judgment in the denial of his request, and that in
something of anger too: The Lord was wroth with me for your sakes, v.
26. God not only sees sin in his people, but is much displeased with
it; and even those that are delivered from the wrath to come may yet
lie under the tokens of God's wrath in this world, and may be denied
some particular favour which their hearts are much set upon. God is a
gracious, tender, loving Father; but he is angry with his children when
they do amiss, and denies them many a thing that they desire and are
ready to cry for. But how was he wroth with Moses for the sake of
Israel? Either, [1.] For that sin which they provoked him to; see Ps.
cvi. 32, 33. Or, [2.] The removal of Moses at that time, when he could
so ill be spared, was a rebuke to all Israel, and a punishment of their
sin. Or, [3.] It was for their sakes, that it might be a warning to
them to take heed of offending God by passionate and unbelieving
speeches at any time, after the similitude of his transgression; for,
if this were done to such a green tree, what should be done to the dry?
He acknowledges that God would not hear him. God had often heard him
for Israel, yet he would not hear him for himself. It was the
prerogative of Christ, the great Intercessor, to be heard always; yet
of him his enemies said, He saved others, himself he could not save,
which the Jews would not have upbraided him with had they considered
that Moses, their great prophet, prevailed for others, but for himself
he could not prevail. Though Moses, being one of the wrestling seed of
Jacob, did not seek in vain, yet he had not the thing itself which he
sought for. God may accept our prayers, and yet not grant us the very
thing we pray for.
(2.) Here is mercy mixed with this wrath in several things:--[1.] God
quieted the spirit of Moses under the decree that had gone forth by
that word (v. 26), Let it suffice thee. With this word, no doubt, a
divine power went to reconcile Moses to the will of God, and to bring
him to acquiesce in it. If God does not by his providence give us what
we desire, yet, if by his grace he makes us content without it, it
comes much to one. "Let it suffice thee to have God for thy father, and
heaven for thy portion, though thou hast not every thing thou wouldest
have in this world. Be satisfied with this, God is all-sufficient."
[2.] He put an honour upon his prayer in directing him not to insist
upon this request: Speak no more to me of this matter. It intimates
that what God does not think fit to grant we should not think fit to
ask, and that God takes such a pleasure in the prayer of the upright
that it is no pleasure to him, no, not in any particular instance, to
give a denial to it. [3.] He promised him a sight of Canaan from the
top of Pisgah, v. 27. Though he should not have the possession of it,
he should have the prospect of it; not to tantalize him, but such a
sight of it as would yield him true satisfaction, and would enable him
to form a very clear and pleasing idea of that promised land. Probably
Moses had not only his sight preserved for other purposes, but greatly
enlarged for this purpose; for, if he had not had such a sight of it as
others could not have from the same place, it would have been no
particular favour to Moses, nor the matter of a promise. Even great
believers, in this present state, see heaven but at a distance. [4.] He
provided him a successor, one who should support the honour of Moses
and carry on and complete that glorious work which the heart of Moses
was so much upon, the bringing of Israel to Canaan, and settling them
there (v. 28): Charge Joshua and encourage him in this work. Those to
whom God gives a charge, he will be sure to give encouragement to. And
it is a comfort to the church's friends (when they are dying and going
off) to see God's work likely to be carried on by other hands, when
they are silent in the dust.
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D E U T E R O N O M Y
CHAP. IV.
In this chapter we have, I. A most earnest and pathetic exhortation to
obedience, both in general, and in some particular instances, backed
with a great variety of very pressing arguments, repeated again and
again, and set before them in the most moving and affectionate manner
imaginable, ver. 1-40. II. The appointing of the cities of refuge on
that side Jordan, ver. 41-43. III. The particular description of the
place where Moses delivered the following repetition of the law, ver.
44, &c.
Exhortations and Arguments. (b. c. 1451.)
1 Now therefore hearken, O Israel, unto the statutes and unto the
judgments, which I teach you, for to do them, that ye may live, and go
in and possess the land which the Lord God of your fathers giveth you.
2 Ye shall not add unto the word which I command you, neither shall
ye diminish ought from it, that ye may keep the commandments of the
Lord your God which I command you. 3 Your eyes have seen what the
Lord did because of Baal-peor: for all the men that followed Baal-peor,
the Lord thy God hath destroyed them from among you. 4 But ye that
did cleave unto the Lord your God are alive every one of you this day.
5 Behold, I have taught you statutes and judgments, even as the Lord
my God commanded me, that ye should do so in the land whither ye go to
possess it. 6 Keep therefore and do them; for this is your wisdom and
your understanding in the sight of the nations, which shall hear all
these statutes, and say, Surely this great nation is a wise and
understanding people. 7 For what nation is there so great, who hath
God so nigh unto them, as the Lord our God is in all things that we
call upon him for? 8 And what nation is there so great, that hath
statutes and judgments so righteous as all this law, which I set before
you this day? 9 Only take heed to thyself, and keep thy soul
diligently, lest thou forget the things which thine eyes have seen, and
lest they depart from thy heart all the days of thy life: but teach
them thy sons, and thy sons' sons; 10 Specially the day that thou
stoodest before the Lord thy God in Horeb, when the Lord said unto me,
Gather me the people together, and I will make them hear my words, that
they may learn to fear me all the days that they shall live upon the
earth, and that they may teach their children. 11 And ye came near
and stood under the mountain; and the mountain burned with fire unto
the midst of heaven, with darkness, clouds, and thick darkness. 12
And the Lord spake unto you out of the midst of the fire: ye heard the
voice of the words, but saw no similitude; only ye heard a voice. 13
And he declared unto you his covenant, which he commanded you to
perform, even ten commandments; and he wrote them upon two tables of
stone. 14 And the Lord commanded me at that time to teach you
statutes and judgments, that ye might do them in the land whither ye go
over to possess it. 15 Take ye therefore good heed unto yourselves;
for ye saw no manner of similitude on the day that the Lord spake unto
you in Horeb out of the midst of the fire: 16 Lest ye corrupt
yourselves, and make you a graven image, the similitude of any figure,
the likeness of male or female, 17 The likeness of any beast that is
on the earth, the likeness of any winged fowl that flieth in the air,
18 The likeness of any thing that creepeth on the ground, the likeness
of any fish that is in the waters beneath the earth: 19 And lest thou
lift up thine eyes unto heaven, and when thou seest the sun, and the
moon, and the stars, even all the host of heaven, shouldest be driven
to worship them, and serve them, which the Lord thy God hath divided
unto all nations under the whole heaven. 20 But the Lord hath taken
you, and brought you forth out of the iron furnace, even out of Egypt,
to be unto him a people of inheritance, as ye are this day. 21
Furthermore the Lord was angry with me for your sakes, and sware that I
should not go over Jordan, and that I should not go in unto that good
land, which the Lord thy God giveth thee for an inheritance: 22 But I
must die in this land, I must not go over Jordan: but ye shall go over,
and possess that good land. 23 Take heed unto yourselves, lest ye
forget the covenant of the Lord your God, which he made with you, and
make you a graven image, or the likeness of any thing, which the Lord
thy God hath forbidden thee. 24 For the Lord thy God is a consuming
fire, even a jealous God. 25 When thou shalt beget children, and
children's children, and ye shall have remained long in the land, and
shall corrupt yourselves, and make a graven image, or the likeness of
any thing, and shall do evil in the sight of the Lord thy God, to
provoke him to anger: 26 I call heaven and earth to witness against
you this day, that ye shall soon utterly perish from off the land
whereunto ye go over Jordan to possess it; ye shall not prolong your
days upon it, but shall utterly be destroyed. 27 And the Lord shall
scatter you among the nations, and ye shall be left few in number among
the heathen, whither the Lord shall lead you. 28 And there ye shall
serve gods, the work of men's hands, wood and stone, which neither see,
nor hear, nor eat, nor smell. 29 But if from thence thou shalt seek
the Lord thy God, thou shalt find him, if thou seek him with all thy
heart and with all thy soul. 30 When thou art in tribulation, and all
these things are come upon thee, even in the latter days, if thou turn
to the Lord thy God, and shalt be obedient unto his voice; 31 (For
the Lord thy God is a merciful God;) he will not forsake thee, neither
destroy thee, nor forget the covenant of thy fathers which he sware
unto them. 32 For ask now of the days that are past, which were
before thee, since the day that God created man upon the earth, and ask
from the one side of heaven unto the other, whether there hath been any
such thing as this great thing is, or hath been heard like it? 33 Did
ever people hear the voice of God speaking out of the midst of the
fire, as thou hast heard, and live? 34 Or hath God assayed to go and
take him a nation from the midst of another nation, by temptations, by
signs, and by wonders, and by war, and by a mighty hand, and by a
stretched out arm, and by great terrors, according to all that the Lord
your God did for you in Egypt before your eyes? 35 Unto thee it was
showed, that thou mightest know that the Lord he is God; there is none
else beside him. 36 Out of heaven he made thee to hear his voice,
that he might instruct thee: and upon earth he showed thee his great
fire; and thou heardest his words out of the midst of the fire. 37
And because he loved thy fathers, therefore he chose their seed after
them, and brought thee out in his sight with his mighty power out of
Egypt; 38 To drive out nations from before thee greater and mightier
than thou art, to bring thee in, to give thee their land for an
inheritance, as it is this day. 39 Know therefore this day, and
consider it in thine heart, that the Lord he is God in heaven above,
and upon the earth beneath: there is none else. 40 Thou shalt keep
therefore his statutes, and his commandments, which I command thee this
day, that it may go well with thee, and with thy children after thee,
and that thou mayest prolong thy days upon the earth, which the Lord
thy God giveth thee, for ever.
This most lively and excellent discourse is so entire, and the
particulars of it are so often repeated, that we must take it
altogether in the exposition of it, and endeavour to digest it into
proper heads, for we cannot divide it into paragraphs.
I. In general, it is the use and application of the foregoing history;
it comes in by way of inference from it: Now therefore harken, O
Israel, v. 1. This use we should make of the review of God's
providences concerning us, we should by them be quickened and engaged
to duty and obedience. The histories of the years of ancient times
should in like manner be improved by us.
II. The scope and drift of his discourse is to persuade them to keep
close to God and to his service, and not to forsake him for any other
god, nor in any instance to decline from their duty to him. Now observe
what he says to them, with a great deal of divine rhetoric, both by way
of exhortation and direction, and also by way of motive and argument to
enforce his exhortations.
1. See here how he charges and commands them, and shows them what is
good, and what the Lord requires of them.
(1.) He demands their diligent attention to the word of God, and to the
statutes and judgments that were taught them: Hearken, O Israel. He
means, not only that they must now give him the hearing, but that
whenever the book of the law was read to them, or read by them, they
should be attentive to it. "Hearken to the statutes, as containing the
great commands of God and the great concerns of your own souls, and
therefore challenging your utmost attention." At Horeb God had made
them hear his words (v. 10), hear them with a witness; the attention
which was then constrained by the circumstances of the delivery ought
ever after to be engaged by the excellency of the things themselves.
What God so spoke once, we should hear twice, hear often.
(2.) He charges them to preserve the divine law pure and entire among
them, v. 2. Keep it pure, and do not add to it; keep it entire, and do
not diminish from it. Not in practice, so some: "You shall not add by
committing the evil which the law forbids, nor diminish by omitting the
good which the law requires." Not in opinion, so others: "You shall not
add your own inventions, as if the divine institutions were defective,
nor introduce, much less impose, any rites of religious worship other
than what God has appointed; nor shall you diminish, or set aside, any
thing that is appointed, as needless or superfluous." God's work is
perfect, nothing can be put to it, nor taken from it, without making it
the worse. See Eccl. iii. 14. The Jews understand it as prohibiting the
alteration of the text or letter of the law, even in the least jot or
tittle; and to their great care and exactness herein we are very much
indebted, under God, for the purity and integrity of the Hebrew code.
We find a fence like this made about the New Testament in the close of
it, Rev. xxii. 18, 19.
(3.) He charges them to keep God's commandments (v. 2), to do them (v.
5, 14), to keep and do them (v. 6), to perform the covenant, v. 13.
Hearing must be in order to doing, knowledge in order to practice.
God's commandments were the way they must keep in, the rule they must
keep to; they must govern themselves by the moral precepts, perform
their devotion according to the divine ritual, and administer justice
according to the judicial law. He concludes his discourse (v. 40) with
this repeated charge: Thou shalt keep his statutes and his commandments
which I command thee. What are laws made for but to be observed and
obeyed?
(4.) He charges them to be very strict and careful in their observance
of the law (v. 9): Only take heed to thyself, and keep thy soul
diligently; and (v. 15), Take you therefore good heed unto yourselves;
and again (v. 23), Take heed to yourselves. Those that would be
religious must be very cautious, and walk circumspectly. Considering
how many temptations we are compassed about with, and what corrupt
inclinations we have in our own bosoms, we have great need to look
about us and to keep our hearts with all diligence. Those cannot walk
aright that walk carelessly and at all adventures.
(5.) He charges them particularly to take heed of the sin of idolatry,
that sin which of all others they would be most tempted to by the
customs of the nations, which they were most addicted to by the
corruption of their hearts, and which would be most provoking to God
and of the most pernicious consequences to themselves: Take good heed,
lest in this matter you corrupt yourselves, v. 15, 16. Two sorts of
idolatry he cautions them against:--[1.] The worship of images, however
by them they might intend to worship the true God, as they had done in
the golden calf, so changing the truth of God into a lie and his glory
into shame. The second commandment is expressly directed against this,
and is here enlarged upon, v. 15-18. "Take heed lest you corrupt
yourselves," that is, "lest you debauch yourselves;" for those that
think to make images of God form in their minds such notions of him as
must needs be an inlet to all impieties; and it is intimated that it is
a spiritual adultery. "And take heed lest you destroy yourselves. If
any thing ruin you, this will be it. Whatever you do, make no
similitude of God, either in a human shape, male of female, or in the
shape of any beast or fowl, serpent or fish;" for the heathen
worshipped their gods by images of all these kinds, being either not
able to form, or not willing to admit, that plain demonstration which
we find, Hos. viii. 6: The workman made it, therefore it is not God. To
represent an infinite Spirit by an image, and the great Creator by the
image of a creature, is the greatest affront we can put upon God and
the greatest cheat we can put upon ourselves. As an argument against
their making images of God, he urges it very much upon them that when
God made himself known to them at Horeb he did it by a voice of words
which sounded in their ears, to teach them that faith comes by hearing,
and God in the word is nigh us; but no image was presented to their
eye, for to see God as he is is reserved for our happiness in the other
world, and to see him as he is not will do us hurt and no good in this
world. You saw no similitude (v. 12), no manner of similitude, v. 15.
Probably they expected to have seen some similitude, for they were
ready to break through unto the Lord to gaze, Exod. xix. 21. But all
they saw was light and fire, and nothing that they could make an image
of, God an infinite wisdom so ordering his manifestation of himself
because of the peril of idolatry. It is said indeed of Moses that he
beheld the similitude of the Lord (Num. xii. 8), God allowing him that
favour because he was above the temptation of idolatry; but for the
people who had lately come from admiring the idols of Egypt, they must
see no resemblance of God, lest they should have pretended to copy it,
and so should have received the second commandment in vain; "for" (says
bishop Patrick) "they would have thought that this forbade them only to
make any representation of God besides that wherein he showed himself
to them, in which they would have concluded it lawful to represent
him." Let this be a caution to us to take heed of making images of God
in our fancy and imagination when we are worshipping him, lest thereby
we corrupt ourselves. There may be idols in the heart, where there are
none in the sanctuary. [2.] The worship of the sun, moon, and stars, is
another sort of idolatry which they were cautioned against, v. 19. This
was the most ancient species of idolatry and the most plausible,
drawing the adoration to those creatures that not only are in a
situation above us, but are most sensibly glorious in themselves and
most generally serviceable to the world. And the plausibleness of it
made it the more dangerous. It is intimated here, First, How strong the
temptation is to sense; for the caution is, Lest thou shouldest be
driven to worship them by the strong impulse of a vain imagination and
the impetuous torrent of the customs of the nations. The heart is
supposed to walk after the eye, which, in our corrupt and degenerate
state, it is very apt to do. "When thou seest the sun, moon, and stars,
thou wilt so admire their height and brightness, their regular motion
and powerful influence, that thou wilt be strongly tempted to give that
glory to them which is due to him that made them, and made them what
they are to us--gave them their beings, and made them blessings to the
world." It seems there was need of a great deal of resolution to arm
them against this temptation, so weak was their faith in an invisible
God and an invisible world. Secondly, Yet he shows how weak the
temptation would be to those that would use their reason; for these
pretended deities, the sun, moon, and stars, were only blessings which
the Lord their God, whom they were obliged to worship, had imparted to
all nations. It is absurd to worship them, for they are man's servants,
were made and ordained to give light on earth; and shall we serve those
that were made to serve us? The sun, in Hebrew is called shemesh, which
signifies a servant, for it is the minister-general of this visible
world, and holds the candle to all mankind; let it not then be
worshipped as a lord. Moreover, they are God's gifts; he has imparted
them; whatever benefit we have by them, we owe it to him; it is
therefore highly injurious to him to give that honour and praise to
them which is due to him only.
(6.) He charges them to teach their children to observe the laws of
God: Teach them to thy sons, and thy sons' sons (v. 9), that they may
teach their children, v. 10. [1.] Care must be taken in general to
preserve the entail of religion among them, and to transmit the
knowledge and worship of God to posterity; for the kingdom of God in
Israel was designed to be perpetual, if they did not forfeit the
privilege of it. [2.] Parents must, in order hereunto, particularly
take care to teach their own children the fear of God, and to train
them up in an observance of all his commandments.
(7.) He charges them never to forget their duty: Take heed lest you
forget the covenant of the Lord your God, v. 23. Though God is ever
mindful of the covenant, we are apt to forget it; and this is at the
bottom of all our departures from God. We have need therefore to watch
against all those things which would put the covenant out of our minds,
and to watch over our own hearts, lest at any time we let it slip; and
so we must take heed lest at any time we forget our religion, lest we
lose it or leave it off. Care and caution, and holy watchfulness, are
the best helps against a bad memory. These are the directions and
commands he gives them.
2. Let us see now what are the motives or arguments with which he backs
these exhortations. How does he order the cause before them, and fill
his mouth with arguments! He has a great deal to say on God's behalf.
Some of his topics are indeed peculiar to that people, yet applicable
to us. But, upon the whole, it is evident that religion has reason on
its side, the powerful charms of which all that are irreligious
wilfully stop their ears against.
(1.) He urges the greatness, glory, and goodness, of God. Did we
consider what a God he is with whom we have to do, we should surely
make conscience of our duty to him and not dare to sin against him. He
reminds them here, [1.] That the Lord Jehovah is the one and only
living and true God. This they must know and consider, v. 39. There are
many things which we know, but are not the better for, because we do
not consider them, we do not apply them to ourselves, nor draw proper
inferences from them. This is a truth so evident that it cannot but be
known, and so influential that, if it were duly considered, it would
effectually reform the world, That the Lord Jehovah he is God, an
infinite and eternal Being, self-existent and self-sufficient, and the
fountain of all being, power, and motion--that he is God in heaven
above, clothed with all the glory and Lord of all the hosts of the
upper world, and that he is God upon earth beneath, which, though
distant from the throne of his glory, is not out of the reach of his
sight or power, and though despicable and mean is not below his care
and cognizance. And there is none else, no true and living God but
himself. All the deities of the heathen were counterfeits and usurpers;
nor did any of them so much as pretend to be universal monarchs in
heaven and earth, but only local deities. The Israelites, who
worshipped no other than the supreme Numen--Divinity, were for ever
inexcusable if they either changed their God or neglected him. [2.]
That he is a consuming fire, a jealous God, v. 24. Take heed of
offending him, for, First, He has a jealous eye to discern an affront;
he must have your entire affection and adoration, and will by no means
endure a rival. God's jealousy over us is a good reason for our godly
jealousy over ourselves. Secondly, He has a heavy hand to punish an
affront, especially in his worship, for therein he is in a special
manner jealous. He is a consuming fire; his wrath against sinners is
so; it is dreadful and destroying, it is a fiery indignation which will
devour the adversaries, Heb. x. 27. Fire consumes that only which is
fuel for it, so the wrath of God fastens upon those only who, by their
own sin, have fitted themselves for destruction, 1 Cor. iii. 13; Isa.
xxvii. 4. Even in the New Testament we find the same argument urged
upon us as a reason why we should serve God with reverence (Heb. xii.
28, 29), because though he is our God, and a rejoicing light to those
that serve him faithfully, yet he is a consuming fire to those that
trifle with him. Thirdly, That yet he is a merciful God, v. 31. It
comes in here as an encouragement to repentance, but might serve as an
inducement to obedience, and a consideration proper to prevent their
apostasy. Shall we forsake a merciful God, who will never forsake us,
as it follows here, if we be faithful unto him? Whither can we go to
better ourselves? Shall we forget the covenant of our God, who will not
forget the covenant of our fathers? Let us be held to our duty by the
bonds of love, and prevailed with by the mercies of God to cleave to
him.
(2.) He urges their relation to this God, his authority over them and
their obligations to him. "The commandments you are to keep and do are
not mine," says Moses, "not my inventions, not my injunctions, but they
are the commandments of the Lord, framed by infinite wisdom, enacted by
sovereign power. He is the Lord God of your fathers (v. 1), so that you
are his by inheritance: your fathers were his, and you were born in his
house. He is the Lord your God (v. 2), so that you are his by your own
consent. He is the Lord my God (v. 5), so that I treat with you as his
agent and ambassador;" and in his name Moses delivered unto them all
that, and that only, which he had received from the Lord.
(3.) He urges the wisdom of being religious: For this is your wisdom in
the sight of the nations, v. 6. In keeping God's commandments, [1.]
They would act wisely for themselves; This is your wisdom. It is not
only agreeable to right reason, but highly conducive to our true
interest; this is one of the first and most ancient maxims of divine
revelation. The fear of the Lord, that is wisdom, Job xxviii. 28. [2.]
They would answer the expectations of their neighbours, who, upon
reading or hearing the precepts of the law that was given them, would
conclude that certainly the people that were governed by this law were
a wise and understanding people. Great things may justly be looked for
from those who are guided by divine revelation, and unto whom are
committed the oracles of God. They must needs be wiser and better than
other people; and so they are if they are ruled by the rules that are
given them; and if they are not, though reproach may for their sakes be
cast upon the religion they profess, yet it will in the end certainly
return upon themselves to their eternal confusion. Those that enjoy the
benefit of divine light and laws ought to conduct themselves so as to
support their own reputation for wisdom and honour (see Eccl. x. 1),
that God may be glorified thereby.
(4.) He urges the singular advantages which they enjoyed by virtue of
the happy establishment they were under, v. 7, 8. Our communion with
God (which is the highest honour and happiness we are capable of in
this world) is kept up by the word and prayer; in both these Israel
were happy above any people under heaven. [1.] Never were any people so
privileged in speaking to God, v. 7. He was nigh unto them in all that
they called upon him for, ready to answer their enquiries and resolve
them by his oracle, ready to answer their requests and to grant them by
a particular providence. When they had cried unto God for bread, for
water, for healing, they had found him near them, to succour and
relieve them, a very present help, and in the midst of them (Ps. xlvi.
1, 5), his ear open to their prayers. Observe, First, It is the
character of God's Israel that on all occasions they call upon him, in
every thing they make their requests known to God. They do nothing but
what they consult him in, they desire nothing but what they come to him
for. Secondly, Those that call upon God shall certainly find him within
call, and ready to give an answer of peace to every prayer of faith;
see Isa. lviii. 9, "Thou shalt cry, as the child for a nurse, and he
shall say, Here I am, what does my dear child cry for?" Thirdly, This
is a privilege which makes the Israel of God truly great and
honourable. What can go further than this to magnify a people or a
person? Is any name more illustrious than that of Israel, a prince with
God? What nation is there so great? Other nations might boast of
greater numbers, larger territories, and more ancient incorporations;
but none could boast of such an interest in heaven as Israel had. They
had their gods, but not so nigh to them as Israel's God was; they could
not help them in a time of need, as 1 Kings xviii. 27. [2.] Never were
any people so privileged in hearing from God, by the statutes and
judgments which were set before them, v. 8. This also was the grandeur
of Israel above any people. What nation is there so great, that hath
statutes and judgments so righteous? Observe, First, That all these
statutes and judgments of the divine law are infinitely just and
righteous, above the statutes and judgments of any of the nations. The
law of God is far more excellent that the law of nations. No law so
consonant to natural equity and the unprejudiced dictates of right
reason, so consistent with itself in all the parts of it, and so
conducive to the welfare and interest of mankind, as the scripture-law
is, Ps. cxix. 128. Secondly, The having of these statutes and judgments
set before them is the true and transcendent greatness of any nation or
people. See Ps. cxlvii. 19, 20. It is an honour to us that we have the
Bible in reputation and power among us. It is an evidence of a people's
being high in the favour of God, and a means of making them high among
the nations. Those that magnify the law shall be magnified by it.
(5.) He urges God's glorious appearances to them at Mount Sinai, when
he gave them this law. This he insists much upon. Take heed lest thou
forget the day that thou stoodest before the Lord thy God in Horeb, v.
10. Some of them were now alive that could remember it, though they
were then under twenty years of age, and the rest of them might be said
to stand there in the loins of their fathers, who received the law and
entered into covenant there, not for themselves only, but for their
children, to whom God had an eye particularly in giving the law, that
they might teach it to their children. Two things they must remember,
and, one would think, they could never forget them:--[1.] What they saw
at Mount Sinai, v. 11. They saw a strange composition of fire and
darkness, both dreadful and very awful; and they must needs be a
striking foil to each other; the darkness made the fire in the midst of
it look the more dreadful. Fires in the night are the most frightful,
and the fire made the darkness that surrounded it look the more awful;
for it must needs be a strong darkness which such a fire did not
disperse. In allusion to this appearance upon Mount Sinai, God is said
to show himself for his people, and against his and their enemies, in
fire and darkness together, Ps. xviii. 8, 9. He tells them again (v.
36) what they saw, for he would have them never forget it: He showed
thee his great fire. One flash of lightning, that fire from heaven,
strikes an awe upon us; and some have observed that most creatures
naturally turn their faces towards the lightning, as ready to receive
the impressions of it; but how dreadful then must a constant fire from
heaven be! It gave an earnest of the day of judgment, in which the Lord
Jesus shall be revealed in flaming fire. As he reminds them of what
they saw, so he tells them what they saw not; no manner of similitude,
from which they might form either an idea of God in their fancies or an
image of God in their high places. By what we see of God sufficient
ground is given us to believe him to be a Being of infinite power and
perfection, but no occasion given us to suspect him to have a body such
as we have. [2.] What they heard at Mount Sinai (v. 12): "The Lord
spoke unto you with an intelligible voice, in your own language, and
you heard it." This he enlarges upon towards the close of his
discourse, v. 32, 33, 36. First, They heard the voice of God, speaking
out of heaven. God manifests himself to all the world in the works of
creation, without speech or language, and yet their voice is heard (Ps.
xix. 1-3); but to Israel he made himself known by speech and language,
condescending to the weakness of the church's infant state. Here was
the voice of one crying in the wilderness, to prepare the way of the
Lord. Secondly, They heard it out of the midst of the fire, which
showed that it was God himself that spoke to them, for who else could
dwell with devouring fire? God spoke to Job out of the whirlwind, which
was terrible; but to Israel out of the fire, which was more terrible.
We have reason to be thankful that he does not thus speak to us, but by
men like ourselves, whose terror shall not make us afraid, Job xxxiii.
6, 7. Thirdly, They heard it and yet lived, v. 33. It was a wonder of
mercy that the fire did not devour them, or that they did not die for
fear, when Moses himself trembled. Fourthly, Never any people heard the
like. He bids them enquire of former days and distant places, and they
would find this favour of God to Israel without precedent or parallel,
v. 32. This singular honour done them called for singular obedience
from them. It might justly be expected that they should do more for God
than other people, since God had done so much more for them.
(6.) He urges God's gracious appearances for them, in bringing them out
of Egypt, from the iron furnace, where they laboured in the fire,
forming them into a people, and then taking them to be his own people,
a people of inheritance (v. 20); this he mentions again, v. 34, 37, 38.
Never did God do such a thing for any people; the rise of this nation
was quite different from that of all other nations. [1.] They were thus
dignified and distinguished, not for any thing in them that was
deserving or inviting, but because God had a kindness for their
fathers: he chose them. See the reasons of free grace; we are not
beloved for our own sakes, but for his sake who is the great trustee of
the covenant. [2.] They were delivered out of Egypt by miracles and
signs, in mercy to them and in judgment upon the Egyptians, against
whom God stretched out his arm, which was signified by Moses's
stretching out his hand in summoning the plagues. [3.] They were
designed for a happy settlement in Canaan, v. 38. Nations must be
driven out from before them, to make room for them, to show how much
dearer they were to God than any other people were. Egyptians and
Canaanites must both be sacrificed to Israel's honour and interest.
Those that stand in Israel's light, in Israel's way, shall find it is
at their peril.
(7.) He urges God's righteous appearance against them sometimes for
their sins. He specifies particularly the matter of Peor, v. 3, 4. This
had happened very lately: their eyes had seen but the other day the
sudden destruction of those that joined themselves to Baal-peor and the
preservation of those that clave to the Lord, from which they might
easily infer the danger of apostasy from God and the benefit of
adherence to him. He also takes notice again of God's displeasure
against himself: The Lord was angry with me for your sakes, v. 21, 22.
He mentions this to try their ingenuousness, whether they would really
be troubled for the great prejudice which they had occasioned to their
faithful friend and leader. Others' sufferings for our sakes should
grieve us more than our own.
(8.) He urges the certain advantage of obedience. This argument he
begins with (v. 1): That you may live, and go in and possess the land;
and this he concludes with (v. 40): That it may go well with thee, and
with thy children after thee. He reminds them that they were upon their
good behaviour, that their prosperity would depend upon their piety. If
they kept God's precepts, he would undoubtedly fulfil his promises.
(9.) He urges the fatal consequences of their apostasy from God, that
it would undoubtedly be the ruin of their nation. This he enlarges
upon, v. 25-31. Here, [1.] He foresees their revolt from God to idols,
that in process of time, when they had remained long in the land and
were settled upon their lees, they would corrupt themselves, and make a
graven image; this was the sin that would most easily beset them, v.
25. [2.] He foretells the judgments of God upon them for this: You
shall utterly be destroyed (v. 26), scattered among the nations, v. 27.
And their sin should be made their punishment (v. 28): "There shall you
serve gods, the work of men's hands, be compelled to serve them,
whether you will or no, or, through your own sottishness and stupidity,
you will find no better succours to apply yourselves in your
captivity." Those that cast off the duties of religion in their
prosperity cannot expect the comforts of it when they come to be in
distress. Justly are they then sent to the gods whom they have served,
Judg. x. 14. [3.] Yet he encourages them to hope that God would reserve
mercy for them in the latter days, that he would by his judgments upon
them bring them to repentance, and take them again into covenant with
himself, v. 29-31. Here observe, First, That whatever place we are in
we may thence seek the Lord our God, though ever so remote from our own
land or from his holy temple. There is no part of this earth that has a
gulf fixed between it and heaven. Secondly, Those, and those only,
shall find God to their comfort, who seek him with all their heart,
that is, who are entirely devoted to him, earnestly desirous of his
favour and solicitous to obtain it. Thirdly, Afflictions are sent to
engage and quicken us to see God, and, by the grace of God working with
them, many are thus reduced to their right mind, "When these things
shall come upon thee, it is to be hoped that thou wilt turn to the Lord
thy God, for thou seest what comes of turning from him;" see Dan. ix.
11, 12. Fourthly, God's faithfulness to his covenant encourages us to
hope that he will not reject us, though we be driven to him by
affliction. If we at length remember the covenant, we shall find that
he has not forgotten it.
Now let all these arguments be laid together, and then say whether
religion has not reason on its side. None cast off the government of
their God but those that have first abandoned the understanding of a
man.
41 Then Moses severed three cities on this side Jordan toward the
sunrising; 42 That the slayer might flee thither, which should kill
his neighbour unawares, and hated him not in times past; and that
fleeing unto one of these cities he might live: 43 Namely, Bezer in
the wilderness, in the plain country, of the Reubenites; and Ramoth in
Gilead, of the Gadites; and Golan in Bashan, of the Manassites. 44
And this is the law which Moses set before the children of Israel: 45
These are the testimonies, and the statutes, and the judgments, which
Moses spake unto the children of Israel, after they came forth out of
Egypt, 46 On this side Jordan, in the valley over against Beth-peor,
in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom
Moses and the children of Israel smote, after they were come forth out
of Egypt: 47 And they possessed his land, and the land of Og king of
Bashan, two kings of the Amorites, which were on this side Jordan
toward the sunrising; 48 From Aroer, which is by the bank of the
river Arnon, even unto mount Sion, which is Hermon, 49 And all the
plain on this side Jordan eastward, even unto the sea of the plain,
under the springs of Pisgah.
Here is, 1. The nomination of the cities of refuge on that side Jordan
where Israel now lay encamped. Three cities were appointed for that
purpose, one in the lot of Reuben, another in that of Gad, and another
in that of the half tribe of Manasseh, v. 41-43. What Moses could do
for that people while he was yet with them he did, to give example to
the rulers who were settled that they might observe them the better
when he was gone. 2. The introduction to another sermon that Moses
preached to Israel, which we have in the following chapters. Probably
it was preached the next sabbath day after, when the congregation
attended to receive instruction. He had in general exhorted them to
obedience in the former chapter; here he comes to repeat the law which
they were to observe, for he demands a universal but not an implicit
obedience. How can we do our duty if we do not know it? Here therefore
he sets the law before them as the rule they were to work by, the way
they were to walk in, sets it before them as the glass in which they
were to see their natural face, that, looking into this perfect law of
liberty, they might continue therein. These are the testimonies, the
statutes, and the judgments, the moral, ceremonial, and judicial laws,
which had been enacted before, when Israel had newly come out of Egypt,
and were now repeated, on this side Jordan, v. 44-46. The place where
Moses gave them these laws in charge is here particularly described.
(1.) It was over-against Beth-peor, an idol-temple of the Moabites,
which perhaps Moses sometimes looked towards, with a particular caution
to them against the infection of that and other such like dangerous
places. (2.) It was upon their new conquests, in the very land which
they had got out of the hands of Sihon and Og, and were now actually in
possession of, v. 47. Their present triumphs herein were a powerful
argument for obedience.
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D E U T E R O N O M Y
CHAP. V.
In this chapter we have the second edition of the ten commandments. I.
The general intent of them; they were in the nature of a covenant
between God and Israel, ver. 1-5. II. The particular precepts are
repeated (ver. 6-21), with the double delivery of them, both by word
and writing, ver. 22. III. The settling of the correspondence
thenceforward between God and Israel, by the mediation and ministry of
Moses. 1. It was Israel's humble petition that it might be so, ver.
23-27. 2. It was God's gracious grant that it should be so, ver. 28-31.
And hence he infers the obligation they were under to obedience, ver.
32, 33.
The Decalogue Repeated. (b. c. 1451.)
1 And Moses called all Israel, and said unto them, Hear, O Israel, the
statutes and judgments which I speak in your ears this day, that ye may
learn them, and keep, and do them. 2 The Lord our God made a covenant
with us in Horeb. 3 The Lord made not this covenant with our fathers,
but with us, even us, who are all of us here alive this day. 4 The
Lord talked with you face to face in the mount out of the midst of the
fire, 5 (I stood between the Lord and you at that time, to show you
the word of the Lord: for ye were afraid by reason of the fire, and
went not up into the mount;) saying,
Here, 1. Moses summons the assembly. He called all Israel; not only the
elders, but, it is likely, as many of the people as could come within
hearing, v. 1. The greatest of them were not above God's command, nor
the meanest of them below his cognizance; but they were all bound to
do. 2. He demands attention: "Hear, O Israel; hear and heed, hear and
remember, hear, that you may learn, and keep, and do; else your hearing
is to no purpose." When we hear the word of God we must set ourselves
to learn it, that we may have it ready to us upon all occasions, and
what we have learned we must put in practice, for that is the end of
hearing and learning; not to fill our heads with notions, or our mouths
with talk, but to rectify and direct our affections and conversations.
3. He refers them to the covenant made with them in Horeb, as that
which they must govern themselves by. See the wonderful condescension
of divine grace in turning the command into a covenant, that we might
be the more strongly bound to obedience by our own consent and the more
encouraged in it by the divine promise, both which are supposed in the
covenant. The promises and threatenings annexed to some of the
precepts, as to the second, third, and fifth, make them amount to a
covenant. Observe, (1.) The parties to this covenant. God made it, not
with our fathers, not with Abraham, Isaac, and Jacob; to them God gave
the covenant of circumcision (Acts vii. 8), but not that of the ten
commandments. The light of divine revelation shone gradually, and the
children were made to know more of God's mind than their fathers had
done. "The covenant was made with us, or our immediate parents that
represented us, before Mount Sinai, and transacted for us." (2.) The
publication of this covenant. God himself did, as it were, read the
articles to them (v. 4): He talked with you face to face; word to word,
so the Chaldee. Not in dark visions, as of old he spoke to the fathers
(Job iv. 12, 13), but openly and clearly, and so that all the thousands
of Israel might hear and understand. He spoke to them, and then
received the answer they returned to him: thus was it transacted face
to face. (3.) The mediator of the covenant: Moses stood between God and
them, at the foot of the mount (v. 5), and carried messages between
them both for the settling of the preliminaries (Exod. xix.) and for
the changing of the ratifications, Exod. xxiv. Herein Moses was a type
of Christ, who stands between God and man, to show us the word of the
Lord, a blessed days-man, that has laid his hand upon us both, so that
we may both hear from God and speak to him without trembling.
6 I am the Lord thy God, which brought thee out of the land of Egypt,
from the house of bondage. 7 Thou shalt have none other gods before
me. 8 Thou shalt not make thee any graven image, or any likeness of
any thing that is in heaven above, or that is in the earth beneath, or
that is in the waters beneath the earth: 9 Thou shalt not bow down
thyself unto them, nor serve them: for I the Lord thy God am a jealous
God, visiting the iniquity of the fathers upon the children unto the
third and fourth generation of them that hate me, 10 And showing
mercy unto thousands of them that love me and keep my commandments.
11 Thou shalt not take the name of the Lord thy God in vain: for the
Lord will not hold him guiltless that taketh his name in vain. 12
Keep the sabbath day to sanctify it, as the Lord thy God hath commanded
thee. 13 Six days thou shalt labour, and do all thy work: 14 But
the seventh day is the sabbath of the Lord thy God: in it thou shalt
not do any work, thou, nor thy son, nor thy daughter, nor thy
manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any
of thy cattle, nor thy stranger that is within thy gates; that thy
manservant and thy maidservant may rest as well as thou. 15 And
remember that thou wast a servant in the land of Egypt, and that the
Lord thy God brought thee out thence through a mighty hand and by a
stretched out arm: therefore the Lord thy God commanded thee to keep
the sabbath day. 16 Honour thy father and thy mother, as the Lord thy
God hath commanded thee; that thy days may be prolonged, and that it
may go well with thee, in the land which the Lord thy God giveth thee.
17 Thou shalt not kill. 18 Neither shalt thou commit adultery. 19
Neither shalt thou steal. 20 Neither shalt thou bear false witness
against thy neighbour. 21 Neither shalt thou desire thy neighbour's
wife, neither shalt thou covet thy neighbour's house, his field, or his
manservant, or his maidservant, his ox, or his ass, or any thing that
is thy neighbour's. 22 These words the Lord spake unto all your
assembly in the mount out of the midst of the fire, of the cloud, and
of the thick darkness, with a great voice: and he added no more. And he
wrote them in two tables of stone, and delivered them unto me.
Here is the repetition of the ten commandments, in which observe, 1.
Though they had been spoken before, and written, yet they are again
rehearsed; for precept must be upon precept, and line upon line, and
all little enough to keep the word of God in our minds and to preserve
and renew the impressions of it. We have need to have the same things
often inculcated upon us. See Phil. iii. 1. 2. There is some variation
here from that record (Exod. xx.), as there is between the Lord's
prayer as it is in Matt. vi. and as it is Luke xi. In both it is more
necessary that we tie ourselves to the things than to the words
unalterably. 3. The most considerable variation is in the fourth
commandment. In Exod. xx. the reason annexed is taken from the creation
of the world; here it is taken from their deliverance out of Egypt,
because that was typical of our redemption by Jesus Christ, in
remembrance of which the Christian sabbath was to be observed: Remember
that thou wast a servant, and God brought thee out, v. 15. And
Therefore, (1.) "It is fit that thy servants should be favoured by the
sabbath-rest; for thou knowest the heart of a servant, and how welcome
one day's ease will be after six days' labour." (2.) "It is fit that
thy God should be honoured by the sabbath-work, and the religious
services of the day, in consideration of the great things he has done
for thee." In the resurrection of Christ we were brought into the
glorious liberty of the children of God, with a mighty hand and an
outstretched arm; therefore, by the gospel-edition of the law, we are
directed to observe the first day of the week, in remembrance of that
glorious work of power and grace. 4. It is added in the fifth
commandment, That it may go well with thee, which addition the apostle
quotes, and puts first (Eph. vi. 3), that it may be well with thee, and
that thou mayest live long. If there be instances of some that have
been very dutiful to their parents, and yet have not lived long upon
earth, we may reconcile it to the promise by this explication of it,
Whether they live long or no, it shall go well with them, either in
this world or in a better. See Eccl. viii. 12. 5. The last five
commandments are connected or coupled together, which they are not in
Exodus: Neither shalt thou commit adultery, neither shalt thou steal,
&c., which intimate that God's commands are all of a piece: the same
authority that obliges us to one obliges us to another; and we must not
be partial in the law, but have respect to all God's commandments, for
he that offends in one point is guilty of all, Jam. ii. 10, 11. 6. That
these commandments were given with a great deal of awful solemnity, v.
22. (1.) They were spoken with a great voice out of the fire, and thick
darkness. That was a dispensation of terror, designed to make the
gospel of grace the more welcome, and to be a specimen of the terrors
of the judgment-day, Ps. l. 3, 4. (2.) He added no more. What other
laws he gave them were sent by Moses, but no more were spoken in the
same manner that the ten commandments were. He added no more, therefore
we must not add: the law of the Lord is perfect. (3.) He wrote them in
two tables of stone, that they might be preserved from corruption, and
might be transmitted pure and entire to posterity, for whose use they
were intended, as well as for the present generation. These being the
heads of the covenant, the chest in which the written tables were
deposited was called the ark of the covenant. See Rev. xi. 19.
23 And it came to pass, when ye heard the voice out of the midst of the
darkness, (for the mountain did burn with fire,) that ye came near unto
me, even all the heads of your tribes, and your elders; 24 And ye
said, Behold, the Lord our God hath showed us his glory and his
greatness, and we have heard his voice out of the midst of the fire: we
have seen this day that God doth talk with man, and he liveth. 25 Now
therefore why should we die? for this great fire will consume us: if we
hear the voice of the Lord our God any more, then we shall die. 26
For who is there of all flesh, that hath heard the voice of the living
God speaking out of the midst of the fire, as we have, and lived? 27
Go thou near, and hear all that the Lord our God shall say: and speak
thou unto us all that the Lord our God shall speak unto thee; and we
will hear it, and do it. 28 And the Lord heard the voice of your
words, when ye spake unto me; and the Lord said unto me, I have heard
the voice of the words of this people, which they have spoken unto
thee: they have well said all that they have spoken. 29 O that there
were such a heart in them, that they would fear me, and keep all my
commandments always, that it might be well with them, and with their
children for ever! 30 Go say to them, Get you into your tents again.
31 But as for thee, stand thou here by me, and I will speak unto thee
all the commandments, and the statutes, and the judgments, which thou
shalt teach them, that they may do them in the land which I give them
to possess it. 32 Ye shall observe to do therefore as the Lord your
God hath commanded you: ye shall not turn aside to the right hand or to
the left. 33 Ye shall walk in all the ways which the Lord your God
hath commanded you, that ye may live, and that it may be well with you,
and that ye may prolong your days in the land which ye shall possess.
Here, I. Moses reminds them of the agreement of both the parties that
were now treating, in the mediation of Moses.
1. Here is the consternation that the people were put into by that
extreme terror with which the law was given. They owned that they could
not bear it any more: "This great fire will consume us; this dreadful
voice will be fatal to us; we shall certainly die if we hear it any
more," v. 25. They wondered that they were not already struck dead with
it, and took it for an extraordinary instance of the divine power and
goodness, not only that they were thus spoken to, but that they were
enabled to bear it. For who ever heard the voice of the living God, as
we have, and lived? God's appearances have always been terrible to man,
ever since the fall: but Christ, having taken away sin, invites us to
come boldly to the throne of grace.
2. Their earnest request that God would henceforth speak to them by
Moses, with a promise that they would hear what he said as from God
himself, and do it, v. 27. It seems by this, (1.) That they expected to
receive further commands from God and were willing to hear more from
him. (2.) That they thought Moses able to bear those discoveries of the
divine glory which they by reason of guilt were sensible of their
inability to stand up under. They believed him to be a favourite of
Heaven, and also one that would be faithful to them; yet at other times
they murmured at him, and but a little before this were ready to stone
him, Exod. xvii. 4. See how men's convictions correct their passions.
(3.) That now they were in a good mind, under the strong convictions of
the word they heard. Many have their consciences startled by the law
that have them not purified; fair promises are extorted from them, but
no good principles fixed and rooted in them.
3. God's approbation of their request. (1.) He commends what they said,
v. 28. They spoke it to Moses, but God took notice of it; for there is
not a word in our tongue but he knows it. He acknowledges, They have
well said. Their owning the necessity of a mediator to deal between
them and God was well said. Their desire to receive further directions
from God by Moses, and their promise to observe what directions should
be given them, were well said. And what is well said shall have its
praise with God, and should have with us. What is good, as far as it
goes, let it be commended. (2.) He wishes they were but sincere in it:
O that there were such a heart in them! v. 29. [1.] Such a heart as
they should have, a heart to fear God, and keep his commandments for
ever. Note, The God of heaven is truly and earnestly desirous of the
welfare and salvation of poor sinners. He has given abundant proof that
he is so: he gives us time and space to repent, by his mercies invites
us to repentance, and waits to be gracious; he has sent his Son to
redeem us, published a general offer of pardon and life, promised his
Spirit to those that pray for him, and has said and sworn that he has
no pleasure in the ruin of sinners. [2.] Such a heart as they now had,
or one would think they had. Note, It would be well with many if there
were always such a heart in them as there seems to be sometimes, when
they are under conviction of sin, or the rebukes of Providence, or when
they come to look death in the face: How gracious will they be when
these pangs come upon them! O that there were always such a heart in
them! (3.) He appoints Moses to be his messenger to them, to receive
the law from his mouth and to communicate it to them, v. 31. Here the
matter was settled by consent of both parties that God should
hence-forward speak to us by men like ourselves, by Moses and the
prophets, by the apostles and the evangelists, and, if we believe not
these, neither should we be persuaded though God should speak to us as
he did to Israel at Mount Sinai, or send expresses from heaven or hell.
II. Hence he infers a charge to them to observe and do all that God had
commanded them, v. 32, 33. Seeing God had shown himself so tender of
them, and so willing to consider their frame and gratify them in what
they desired, and withal so ready to make the best of them,--seeing
they themselves had desired to have Moses for their teacher, who was
now teaching them,--and seeing they had promised so solemnly, and under
the influence of so many good causes and considerations, that they
would hear and do, he charges them to walk in all the ways that God had
commanded them, assuring them that it would be highly for their
advantage to do so. The only way to be happy is to be holy. Say to the
righteous, It shall be well with them.
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D E U T E R O N O M Y
CHAP. VI.
Moses, in this chapter, goes on with his charge to Israel, to be sure
to keep up their religion in Canaan. It is much the same with ch. iv.
I. His preface is a persuasive to obedience, ver. 1-3. II. He lays down
the great principles of obedience. The first truth to be believed, That
God is one, ver. 4. The first duty to be done, To love him with all our
heart, ver. 5. III. He prescribes the means for keeping up religion,
ver. 6-9. IV. He cautions them against those things which would be the
ruin of religion--abuse of plenty (ver. 10-12), inclination to idolatry
(ver. 14, 15), and gives them some general precepts, ver. 13, 16-18. V.
He directs them what instructions to give their children, ver. 20, &c.
Summary of Religion. (b. c. 1451.)
1 Now these are the commandments, the statutes, and the judgments,
which the Lord your God commanded to teach you, that ye might do them
in the land whither ye go to possess it: 2 That thou mightest fear
the Lord thy God, to keep all his statutes and his commandments, which
I command thee, thou, and thy son, and thy son's son, all the days of
thy life; and that thy days may be prolonged. 3 Hear therefore, O
Israel, and observe to do it; that it may be well with thee, and that
ye may increase mightily, as the Lord God of thy fathers hath promised
thee, in the land that floweth with milk and honey.
Observe here, 1. That Moses taught the people all that, and that only,
which God commanded him to teach them, v. 1. Thus Christ's ministers
are to teach his churches all that he has commanded, and neither more
nor less, Matt. xxviii. 20. 2. That the end of their being taught was
that they might do as they were taught (v. 1), might keep God's
statutes (v. 2), and observe to do them, v. 3. Good instructions from
parents and ministers will but aggravate our condemnation if we do not
live up to them. 3. That Moses carefully endeavoured to fix them for
God and godliness, now that they were entering upon the land of Canaan,
that they might be prepared for the comforts of that land, and
fortified against the snares of it, and now that they were setting out
in the world might set out well. 4. That the fear of God in the heart
will be the most powerful principle of obedience: That thou mightest
fear the Lord thy God, to keep all his statutes, v. 2. 5. The entail of
religion in a family, or country, is the best entail: it is highly
desirable that not we only, but our children, and our children's
children, may fear the Lord. 6. Religion and righteousness advance and
secure the prosperity of any people. Fear God, and it shall be well
with thee. Those that are well taught, if they do what they are taught,
shall be well fed too, as Israel in the land flowing with milk and
honey, v. 3.
Cautions and Precepts. (b. c. 1451.)
4 Hear, O Israel: The Lord our God is one Lord: 5 And thou shalt love
the Lord thy God with all thine heart, and with all thy soul, and with
all thy might. 6 And these words, which I command thee this day,
shall be in thine heart: 7 And thou shalt teach them diligently unto
thy children, and shalt talk of them when thou sittest in thine house,
and when thou walkest by the way, and when thou liest down, and when
thou risest up. 8 And thou shalt bind them for a sign upon thine
hand, and they shall be as frontlets between thine eyes. 9 And thou
shalt write them upon the posts of thy house, and on thy gates. 10
And it shall be, when the Lord thy God shall have brought thee into the
land which he sware unto thy fathers, to Abraham, to Isaac, and to
Jacob, to give thee great and goodly cities, which thou buildedst not,
11 And houses full of all good things, which thou filledst not, and
wells digged, which thou diggedst not, vineyards and olive trees, which
thou plantedst not; when thou shalt have eaten and be full; 12 Then
beware lest thou forget the Lord, which brought thee forth out of the
land of Egypt, from the house of bondage. 13 Thou shalt fear the Lord
thy God, and serve him, and shalt swear by his name. 14 Ye shall not
go after other gods, of the gods of the people which are round about
you; 15 (For the Lord thy God is a jealous God among you) lest the
anger of the Lord thy God be kindled against thee, and destroy thee
from off the face of the earth. 16 Ye shall not tempt the Lord your
God, as ye tempted him in Massah.
Here is, I. A brief summary of religion, containing the first
principles of faith and obedience, v. 4, 5. These two verses the Jews
reckon one of the choicest portions of scripture: they write it in
their phylacteries, and think themselves not only obliged to say it at
least twice every day, but very happy in being so obliged, having this
saying among them, Blessed are we, who every morning and evening say,
Hear, O Israel, the Lord our God is one Lord. But more blessed are we
if we duly consider and improve,
1. What we are here taught to believe concerning God: that Jehovah our
God is one Jehovah. (1.) That the God whom we serve is Jehovah, a Being
infinitely and eternally perfect, self-existent, and self-sufficient.
(2.) That he is the one only living and true God; he only is God, and
he is but one. The firm belief of this self-evident truth would
effectually arm them against all idolatry, which was introduced by that
fundamental error, that there are gods many. It is past dispute that
there is one God, and there is no other but he, Mark xii. 32. Let us
therefore have no other, nor desire to have any other. Some have
thought there is here a plain intimation of the trinity of persons in
the unity of the Godhead; for here is the name of God three times, and
yet all declared to be one. Happy they that have this one Lord for
their God; for they have but one master to please, but one benefactor
to seek to. It is better to have one fountain that a thousand cisterns,
one all-sufficient God than a thousand insufficient ones.
2. What we are here taught concerning the duty which God requires of
man. It is all summed up in this as its principle, Thou shalt love the
Lord thy God with all thy heart. He had undertaken (v. 2) to teach them
to fear God; and, in pursuance of his undertaking, he here teaches them
to love him, for the warmer our affection to him the greater will be
our veneration for him; the child that honours his parents no doubt
loves them. Did ever any prince make a law that his subjects should
love him? Yet such is the condescension of the divine grace that this
is made the first and great commandment of God's law, that we love him,
and that we perform all other parts of our duty to him from a principle
of love. My son, give me thy heart. We must highly esteem him, be well
pleased that there is such a Being, well pleased in all his attributes,
and relations to us: our desire must be towards him, our delight in
him, our dependence upon him, and to him we must be entirely devoted.
It must be a constant pleasure to us to think of him, hear from him,
speak to him, and serve him. We must love him, (1.) As the Lord, the
best of beings, most excellent and amiable in himself. (2.) As our God,
a God in covenant with us, our Father, and the most kind and bountiful
of friends and benefactors. We are also commanded to love God with all
our heart, and soul, and might; that is, we must love him, [1.] With a
sincere love; not in word and tongue only, saying we love him when our
hearts are not with him, but inwardly, and in truth, solacing ourselves
in him. [2.] With a strong love; the heart must be carried out towards
him with great ardour and fervency of affection. Some have hence though
that we should avoid saying (as we commonly express ourselves) that we
will do this or that with all our heart, for we must not do any thing
with all our heart but love God; and that this phrase, being here used
concerning that sacred fire, should not be unhallowed. He that is our
all must have our all, and none but he. [3.] With a superlative love;
we must love God above any creature whatsoever, and love nothing
besides him but what we love for him and in subordination to him. [4.]
With an intelligent love; for so it is explained, Mark xii. 33. To love
him with all the heart, and with all the understanding, we must know
him, and therefore love him as those that see good cause to love him.
[5.] With an entire love; he is one, and therefore our hearts must be
united in this love, and the whole stream of our affections must run
towards him. O that this love of God may be shed abroad in our hearts!
II. Means are here prescribed for the maintaining and keeping up of
religion in our hearts and houses, that it might not wither and go to
decay. And they are these:--1. Meditation: These words which I command
thee shall be in thy heart, v. 6. Though the words alone without the
things will do us no good, yet we are in danger of losing the things if
we neglect the words, by which ordinarily divine light and power are
conveyed to the heart. God's words must be laid up on our heart, that
our thoughts may be daily conversant with them and employed about them,
and thereby the whole soul may be brought to abide and act under the
influence and impression of them. This immediately follows upon the law
of loving God with all your heart; for those that do so will lay up his
word in their hearts both as an evidence and effect of that love and as
a means to preserve and increase it. He that loves God loves his Bible.
2. The religious education of children (v. 7): "Thou shalt teach them
diligently to thy children; and by communicating thy knowledge thou
wilt increase it." Those that love the Lord God themselves should do
what they can to engage the affections of their children to him, and so
to preserve the entail of religion in their families from being cut
off. Thou shalt whet them diligently upon thy children, so some read
it; frequently repeat these things to them, try all ways of instilling
them into their minds, and making them pierce into their hearts; as, in
whetting a knife, it is turned first on this side, then on that. "Be
careful and exact in teaching thy children; and aim, as by whetting, to
sharpen them, and put an edge upon them. Teach them to thy children,
not only those of thy own body" (say the Jews) "but all those that are
anyway under thy care and tuition." Bishop Patrick well observes here
that Moses thought his law so very plain and easy that every father
might be able to instruct his sons in it and every mother her
daughters. Thus that good thing which is committed to us we must
carefully transmit to those that come after us, that it may be
perpetuated. 3. Pious discourse. "Thou shalt talk of these things, with
due reverence and seriousness, for the benefit not only of thy
children, but of thy other domestics, thy friends and companions, as
thou sittest in thy house at work, or at meat, or at rest, or to
receive visits, and when thou walkest by the way for diversion, or for
conversation, of in journeys, when at night thou art retiring from thy
family to lie down for sleep, and when in the morning thou hast risen
up and returnest to thy family again. Take all occasions to discourse
with those about thee of divine things; not of unrevealed mysteries, or
matters of doubtful disputation, but of the plain truths and laws of
God, and the things that belong to our peace." So far is it from being
reckoned a diminution to the honour of sacred things to make them
subject of our familiar discourse that they are recommended to us to be
talked of; for the more conversant we are with them the more we shall
admire them and be affected with them, and may thereby be instrumental
to communicate divine light and heat. 4. Frequent reading of the word:
They shall be as frontlets between thy eyes, and thou shalt write them
upon the posts of thy house, v. 8, 9. It is probable that at that time
there were few written copies of the whole law, only at the feasts of
tabernacles the people had it read to them; and therefore God appointed
them, at least for the present, to write some select sentences of the
law, that were most weighty and comprehensive, upon their walls, or in
scrolls of parchment to be worn about their wrists; and some think that
hence the phylacteries so much used among the Jews took rise. Christ
blames the Pharisees, not for wearing them, but for affecting to have
them broader than other people's, Matt. xxiii. 5. But when Bibles came
to be common among them there was less occasion for this expedient. It
was prudently and piously provided by the first reformers of the
English church that then, when Bibles were scarce, some select portions
of scripture should be written on the walls and pillars of the
churches, which the people might make familiar to them, in conformity
to this direction, which seems to have been binding in the letter of it
to the Jews as it is to us in the intent of it, which is that we should
endeavour by all means possible to make the word of God familiar to us,
that we may have it ready to us upon all occasions, for our restraint
from sin and our direction and excitement to our duty. It must be as
that which is graven on the palms of our hands, always before our eyes.
See Prov. vii. 1-3. It is also intimated that we must never be ashamed
to own our religion, nor to own ourselves under the check and
government of it. Let it be written on our gates, and let every one
that goes by our door read it, that we believe Jehovah to be God alone,
and believe ourselves bound to love him with all our hearts.
III. A caution is here given not to forget God in a day of prosperity
and plenty, v. 10-12. Here, 1. He raises their expectations of the
goodness of their God, taking it for granted that he would bring them
into the good land that he had promised (v. 10), that they should no
longer dwell in tents as shepherds and poor travellers, but should
settle in great and goodly cities, should no longer wander in a barren
wilderness, but should enjoy houses well furnished and gardens well
planted (v. 11), and all this without any care and expense of their
own, which he here lays a great stress upon--Cities which thou buildest
not, houses which thou filledst not, &c., both because it made the
mercy really much more valuable that what they had come to them so
cheaply, and yet, if they did not actually consider it, the mercy would
be the less esteemed, for we are most sensible of the value of that
which has cost us dear. When they came so easily by the gift they would
be apt to grow secure, and unmindful of the giver. 2. He engages their
watchfulness against the badness of their own hearts: Then beware, when
thou liest safe and soft, lest thou forget the Lord, v. 12. Note, (1.)
In a day of prosperity we are in great danger of forgetting God, our
dependence upon him, our need of him, and our obligations to him. When
the world smiles we are apt to make our court to it, and expect our
happiness in it, and so we forget him that his our only portion and
rest. Agur prays against this temptation (Prov. xxx. 9): Lest I be full
and deny thee. (2.) There is therefore need of great care and caution
at such a time, and a strict watch over our own hearts. "Then beware;
being warned of your danger, stand upon your guard against it. Bind the
words of God for a sign upon thy hand, for this end to prevent thy
forgetting God. When thou art settled in Canaan forget not thy
deliverance out of Egypt; but look to the rock out of which thou wast
hewn. When thy latter end has greatly increased, remember the smallness
of thy beginnings."
IV. Some special precepts and prohibitions are here given, which are of
great consequence. 1. They must upon all occasions give honour to God
(v. 13): Fear him and serve him (for, if he be a Master, we must both
reverence him and do his work); and swear by his name, that is, they
must not upon any occasion appeal to any other, as the discerner of
truth and avenger of wrong. Swear by him only, and not by an idol, or
any other creature. Swear by his name in all treaties and covenants
with the neighbouring nations, and do not compliment them so far as to
swear by their gods. Swearing by his name is sometimes put for an open
profession of his name. Isa. xlv. 23, Every tongue shall swear, is
expounded (Rom. xiv. 11), Every tongue shall confess to God. 2. They
must not upon any occasion give that honour to other gods (v. 14): You
shall not go after other gods, that is, "You shall not serve nor
worship them;" for therein they went astray, they went a whoring from
the true God, who in this, more than in any thing, is jealous god (v.
15): and the learned bishop Patrick observes here, out of Maimonides,
that we never find, either in the law or the prophets, anger, or fury,
or jealousy, or indignation, attributed to God but upon occasion of
idolatry. 3. They must take heed of dishonouring God by tempting him
(v. 16): You shall not tempt the Lord your God, that is, "You shall not
in any exigence distrust the power, presence, and providence of God,
nor quarrel with him," which, if they indulged an evil heart of
unbelief, they would take occasion to do in Canaan as well as in the
wilderness. No change of condition will cure a disposition of murmur
and fret. Our Saviour uses this caution as an answer to one of Satan's
temptations, with application to himself, Matt. iv. 7, Thou shalt not
tempt the Lord thy God, either by despairing of his power and goodness
while we keep in the way of our duty, or by presuming upon it when we
turn aside out of that way.
A Charge to Israel. (b. c. 1451.)
17 Ye shall diligently keep the commandments of the Lord your God, and
his testimonies, and his statutes, which he hath commanded thee. 18
And thou shalt do that which is right and good in the sight of the
Lord: that it may be well with thee, and that thou mayest go in and
possess the good land which the Lord sware unto thy fathers, 19 To
cast out all thine enemies from before thee, as the Lord hath spoken.
20 And when thy son asketh thee in time to come, saying, What mean the
testimonies, and the statutes, and the judgments, which the Lord our
God hath commanded you? 21 Then thou shalt say unto thy son, We were
Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a
mighty hand: 22 And the Lord showed signs and wonders, great and
sore, upon Egypt, upon Pharaoh, and upon all his household, before our
eyes: 23 And he brought us out from thence, that he might bring us
in, to give us the land which he sware unto our fathers. 24 And the
Lord commanded us to do all these statutes, to fear the Lord our God,
for our good always, that he might preserve us alive, as it is at this
day. 25 And it shall be our righteousness, if we observe to do all
these commandments before the Lord our God, as he hath commanded us.
Here, I. Moses charges them to keep God's commandments themselves: You
shall diligently keep God's commandments, v. 17-19. Note, It requires a
great deal of care and pains to keep up religion in the power of it in
our hearts and lives. Negligence will ruin us; but we cannot be saved
without diligence. To induce them to this, he here shows them, 1. That
this would be very acceptable to God: it is right and good in the sight
of the Lord; and that is right and good indeed that is, so in God's
sight. If we have any regard to the favour of our Creator as our
felicity, and the law of our creation as our rule, we shall be
religious. 2. That it would be very advantageous and profitable to
themselves. It would secure to them the possession of the land of
Canaan, prosperity there, and constant victory over those that stood in
their way. In short, "Do well, and it shall be well with thee."
II. He charges them to instruct their children in the commands of God,
not only that they might in their tender years intelligently and
affectionately join in religious services, but that afterwards they
might in their day keep up religion, and convey it to those that should
come after them. Now,
1. Here is a proper question which it is supposed the children would
ask (v. 20): "What mean the testimonies and the statutes? What is the
meaning of the feasts we observe, the sacrifices we offer, and the many
peculiar customs we keep up?" Observe, (1.) All divine institutions
have a certain meaning, and there is something great designed in them.
(2.) It concerns us to know and understand the meaning of them, that we
may perform a reasonable service and may not offer the blind for
sacrifice. (3.) It is good for children betimes to enquire into the
true intent and meaning of the religious observances they are trained
up in. If any are thus inquisitive in divine things it is a good sign
that they are concerned about them, and a good means of their attaining
to a great acquaintance with them. Then shall we know if thus we follow
on to know.
2. Here is a full answer put into the parents' mouths to be given to
this good question. Parents and teachers must give instruction to those
under their charge, though they do not ask it, nay, though they have an
aversion to it; much more must they be ready to answer questions, and
to give instruction when it is desired; for it may be hoped that those
who ask it will be willing to receive it. Did the children ask the
meaning of God's laws? Let them be told that they were to be observed,
(1.) In a grateful remembrance of God's former favours to them,
especially their deliverance out of Egypt, v. 21-23. The children must
be often told of the deplorable state their ancestors were in when they
were bondmen in Egypt, the great salvation God wrought for them in
fetching them out thence, and that God, in giving them these peculiar
statutes, meant to perpetuate the memorial of that work of wonder, by
which they were formed into a peculiar people. (2.) As the prescribed
condition of his further favours (v. 24): The Lord commanded us all
these statutes for our good. Note, God commands us nothing but what is
really for our good. It is our interest as well as our duty to be
religious. [1.] It will be our life: That he might preserve us alive,
which is a great favour, and more than we could expect, considering how
often we have forfeited life itself. Godliness has the promise of the
continuance and comfort of the life that now is as far as it is for
God's glory. [2.] It will be our righteousness. Could we perfectly
fulfil but that one command of loving God with all our heart, soul, and
might, and could we say, "We have never done otherwise," this would be
so our righteousness as to entitle us to the benefits of the covenant
of innocency; had we continued in every thing that is written in the
book of the law to do it, the law would have justified us. But this we
cannot pretend to, therefore our sincere obedience shall be accepted
through a Mediator to denominate us, as Noah was, righteous before God,
Gen. vii. 1; Luke i. 6; and 1 John iii. 7. The Chaldee reads it, There
shall be a reward to us if we observe to do these commandments; for,
without doubt, in keeping God's commandments there is great reward.
__________________________________________________________________
D E U T E R O N O M Y
CHAP. VII.
Moses in this chapter exhorts Israel, I. In general, to keep God's
commandments, ver. 11, 12. II. In particular, and in order to that, to
keep themselves pure from all communion with idolaters. 1. They must
utterly destroy the seven devoted nations, and not spare them, or make
leagues with them, ver. 1, 2, 16, 24. 2. They must by no means marry
with the remainders of them, ver. 3, 4. 3. They must deface and consume
their altars and images, and not so much as take the silver and gold of
them to their own use, ver. 5, 25, 26. To enforce this charge, he shows
that they were bound to do so, (1.) In duty. Considering [1.] Their
election to God, ver. 6. [2.] The reason of that election, ver. 7, 8.
[3.] The terms they stood upon with God, ver. 9, 10. (2.) In interest.
It is here promised, [1.] In general, that, if they would serve God, he
would bless and prosper them, ver. 12-15. [2.] In particular, that if
they would drive out the nations, that they might not be a temptation
to them, God would drive them out, that they should not be any vexation
to them, ver. 17, &c.
A Caution Against Idolatry. (b. c. 1451.)
1 When the Lord thy God shall bring thee into the land whither thou
goest to possess it, and hath cast out many nations before thee, the
Hittites, and the Girgashites, and the Amorites, and the Canaanites,
and the Perizzites, and the Hivites, and the Jebusites, seven nations
greater and mightier than thou; 2 And when the Lord thy God shall
deliver them before thee; thou shalt smite them, and utterly destroy
them; thou shalt make no covenant with them, nor show mercy unto them:
3 Neither shalt thou make marriages with them; thy daughter thou
shalt not give unto his son, nor his daughter shalt thou take unto thy
son. 4 For they will turn away thy son from following me, that they
may serve other gods: so will the anger of the Lord be kindled against
you, and destroy thee suddenly. 5 But thus shall ye deal with them;
ye shall destroy their altars, and break down their images, and cut
down their groves, and burn their graven images with fire. 6 For thou
art a holy people unto the Lord thy God: the Lord thy God hath chosen
thee to be a special people unto himself, above all people that are
upon the face of the earth. 7 The Lord did not set his love upon you,
nor choose you, because ye were more in number than any people; for ye
were the fewest of all people: 8 But because the Lord loved you, and
because he would keep the oath which he had sworn unto your fathers,
hath the Lord brought you out with a mighty hand, and redeemed you out
of the house of bondmen, from the hand of Pharaoh king of Egypt. 9
Know therefore that the Lord thy God, he is God, the faithful God,
which keepeth covenant and mercy with them that love him and keep his
commandments to a thousand generations; 10 And repayeth them that
hate him to their face, to destroy them: he will not be slack to him
that hateth him, he will repay him to his face. 11 Thou shalt
therefore keep the commandments, and the statutes, and the judgments,
which I command thee this day, to do them.
Here is, I. A very strict caution against all friendship and fellowship
with idols and idolaters. Those that are taken into communion with God
must have no communication with the unfruitful works of darkness. These
things they are charged about for the preventing of this snare now
before them.
1. They must show them no mercy, v. 1, 2. Bloody work is here appointed
them, and yet it is God's work, and good work, and in its time and
place needful, acceptable, and honourable.
(1.) God here engages to do his part. It is spoken of as a thing taken
for granted that God would bring them into the land of promise, that he
would cast out the nations before them, who were the present occupants
of that land; no room was left to doubt of that. His power is
irresistible, and therefore he can do it; his promise is inviolable,
and therefore he will do it. Now, [1.] These devoted nations are here
named and numbered (v. 1), seven in all, and seven to one are great
odds. They are specified, that Israel might know the bounds and limits
of their commission: hitherto their severity must come, but no further;
nor must they, under colour of this commission, kill all that came in
their way; no, here must its waves be stayed. The confining of this
commission to the nations here mentioned plainly intimates that
after-ages were not to draw this into a precedent; this will not serve
to justify those barbarous laws which give no quarter. How agreeable
soever this method might be, when God himself prescribed it, to that
dispensation under which such multitudes of beasts were killed and
burned in sacrifice, now that all sacrifices of atonement are perfected
in, and superseded by, the great propitiation made by the blood of
Christ, human blood has become perhaps more precious than it was, and
those that have most power yet must not be prodigal of it. [2.] They
are here owned to be greater and mightier than Israel. They had been
long rooted in this land, to which Israel came strangers; they were
more numerous, had men much more bulky and more expert in war than
Israel had; yet all this shall not prevent their being cast out before
Israel. The strength of Israel's enemies magnifies the power of
Israel's God, who will certainly be too hard for them.
(2.) He engages them to do their part. Thou shalt smite them, and
utterly destroy them, v. 2. If God cast them out, Israel must not take
them in, no, not as tenants, nor tributaries, nor servants. Not
covenant of any kind must be made with them, no mercy must be shown
them. This severity was appointed, [1.] By way of punishment for the
wickedness they and their fathers had been guilty of. The iniquity of
the Amorites was now full, and the longer it had been in the filling
the sorer was the vengeance when it came at last. [2.] In order to
prevent the mischiefs they would do to God's Israel if they were left
alive. The people of these abominations must not be mingled with the
holy seed, lest they corrupt them. Better that all these lives should
be lost from the earth than that religion and the true worship of God
should be lost in Israel. Thus we must deal with our lusts that was
against our souls; God has delivered them into our hands by that
promise, Sin shall not have dominion over you, unless it be your own
faults; let not us them make covenants with them, nor show them any
mercy, but mortify and crucify them, and utterly destroy them.
2. They must make no marriages with those of them that escaped the
sword, v. 3, 4. The families of the Canaanites were ancient, and it is
probable that some of them were called honourable, which might be a
temptation to the Israelites, especially those of them that were of
least note in their tribes, to court an alliance with them, to ennoble
their blood; and the rather because their acquaintance with the country
might be serviceable to them in the improvement of it: but religion,
and the fear of God, must overrule all these considerations. To
intermarry with them was therefore unlawful, because it was dangerous;
this very thing had proved of fatal consequence to the old world (Gen.
vi. 2), and thousands in the world that now is have been undone by
irreligious ungodly marriages; for there is more ground of fear in
mixed marriages that the good will be perverted than of hope that the
bad will be converted. The event proved the reasonableness of this
warning: They will turn away thy son from following me. Solomon paid
dearly for his folly herein. We find a national repentance for this sin
of marrying strange wives, and care taken to reform (Ezra ix. x., and
Neh. xiii.), and a New-Testament caution not to be unequally yoked with
unbelievers, 2 Cor. vi. 14. Those that in choosing yokefellows keep not
at least within the bounds of a justifiable profession of religion
cannot promise themselves helps meet for them. One of the Chaldee
paraphrases adds here, as a reason of this command (v. 3), For he that
marries with idolaters does in effect marry with their idols.
3. They must destroy all the relics of their idolatry, v. 5. Their
altars and pillars, their groves and graven images, all must be
destroyed, both in a holy indignation against idolatry and to prevent
infection. This command was given before, Exod. xxiii. 24; xxxiv. 13. A
great deal of good work of this kind was done by the people, in their
pious zeal (2 Chron. xxxi. 1), and by good Josiah (2 Chron. xxxiv. 3,
7), and with this may be compared the burning of the conjuring books,
Acts xix. 19.
II. Here are very good reasons to enforce this caution.
1. The choice which God had made of this people for his own, v. 6.
There was such a covenant and communion established between God and
Israel as was not between him and any other people in the world. Shall
they by their idolatries dishonour him who had thus honoured them?
Shall they slight him who had thus testified his kindness for them?
Shall they put themselves upon the level with other people, when God
had thus dignified and advanced them above all people? Had God taken
them to be a special people to him, and no other but them, and will not
they take God to be a special God to them, and no other but him?
2. The freeness of that grace which made this choice. (1.) There was
nothing in them to recommend or entitle them to this favour. In
multitude of the people is the king's honour, Prov. xiv. 28. But their
number was inconsiderable; they were only seventy souls when they went
down into Egypt, and, though greatly increased there, yet there were
many other nations more numerous: You were the fewest of all people, v.
7. The author of the Jerusalem Targum passes too great a compliment
upon his nation in his reading this, You were humble in spirit, and
meek above all people; quite contrary: they were rather stiff-necked
and ill-natured above all people. (2.) God fetched the reason of it
purely from himself, v. 8. [1.] He loved you because he would love you.
Even so, Father, because it seemed good in thy eyes. All that God loves
he loves freely, Hos. xiv. 4. Those that perish perish by their own
merits, but all that are saved are saved by prerogative. [2.] He has
done his work because he would keep his word. "He has brought you out
of Egypt in pursuance of the oath sworn to your fathers." Nothing in
them, or done by them, did or could make God a debtor to them; but he
had made himself a debtor to his own promise, which he would perform
notwithstanding their unworthiness.
3. The tenour of the covenant into which they were taken; it was in
short this, That as they were to God so God would be to them. They
should certainly find him, (1.) Kind to his friends, v. 9. "The Lord
thy God is not like the gods of the nations, the creatures of fancy,
subjects fit enough for loose poetry, but no proper objects of serious
devotion; no, he is God, God indeed, God alone, the faithful God, able
and ready not only to fulfil his own promises, but to answer all the
just expectations of his worshippers, and he will certainly keep
covenant and mercy," that is, "show mercy according to covenant, to
those that love him and keep his commandments" (and in vain do we
pretend to love him if we do not make conscience of his commandments);
"and this" (as is here added for the explication of the promise in the
second commandment) "not only to thousands of persons, but to thousands
of generations--so inexhaustible is the fountain, so constant are the
streams!" (2.) Just to his enemies: He repays those that hate him, v.
10. Note, [1.] Wilful sinners are haters of God; for the carnal mind is
enmity against him. Idolaters are so in a special manner, for they are
in league with his rivals. [2.] Those that hate God cannot hurt him,
but certainly ruin themselves. He will repay them to their face, in
defiance of them and all their impotent malice. His arrows are said to
be made ready against the face of them, Ps. xxi. 12. Or, He will bring
those judgments upon them which shall appear to themselves to be the
just punishment of their idolatry. Compare Job xxi. 19, He rewardeth
him, and he shall know it. Though vengeance seem to be slow, yet it is
not slack. The wicked and sinner shall be recompensed in the earth,
Prov. xi. 31. I cannot pass the gloss of the Jerusalem Targum upon this
place, because it speaks the faith of the Jewish church concerning a
future state: He recompenses to those that hate him the reward of their
good works in this world, that he may destroy them in the world to
come.
12 Wherefore it shall come to pass, if ye hearken to these judgments,
and keep, and do them, that the Lord thy God shall keep unto thee the
covenant and the mercy which he sware unto thy fathers: 13 And he
will love thee, and bless thee, and multiply thee: he will also bless
the fruit of thy womb, and the fruit of thy land, thy corn, and thy
wine, and thine oil, the increase of thy kine, and the flocks of thy
sheep, in the land which he sware unto thy fathers to give thee. 14
Thou shalt be blessed above all people: there shall not be male or
female barren among you, or among your cattle. 15 And the Lord will
take away from thee all sickness, and will put none of the evil
diseases of Egypt, which thou knowest, upon thee; but will lay them
upon all them that hate thee. 16 And thou shalt consume all the
people which the Lord thy God shall deliver thee; thine eye shall have
no pity upon them: neither shalt thou serve their gods; for that will
be a snare unto thee. 17 If thou shalt say in thine heart, These
nations are more than I; how can I dispossess them? 18 Thou shalt not
be afraid of them: but shalt well remember what the Lord thy God did
unto Pharaoh, and unto all Egypt; 19 The great temptations which
thine eyes saw, and the signs, and the wonders, and the mighty hand,
and the stretched out arm, whereby the Lord thy God brought thee out:
so shall the Lord thy God do unto all the people of whom thou art
afraid. 20 Moreover the Lord thy God will send the hornet among them,
until they that are left, and hide themselves from thee, be destroyed.
21 Thou shalt not be affrighted at them: for the Lord thy God is
among you, a mighty God and terrible. 22 And the Lord thy God will
put out those nations before thee by little and little: thou mayest not
consume them at once, lest the beasts of the field increase upon thee.
23 But the Lord thy God shall deliver them unto thee, and shall
destroy them with a mighty destruction, until they be destroyed. 24
And he shall deliver their kings into thine hand, and thou shalt
destroy their name from under heaven: there shall no man be able to
stand before thee, until thou have destroyed them. 25 The graven
images of their gods shall ye burn with fire: thou shalt not desire the
silver or gold that is on them, nor take it unto thee, lest thou be
snared therein: for it is an abomination to the Lord thy God. 26
Neither shalt thou bring an abomination into thine house, lest thou be
a cursed thing like it: but thou shalt utterly detest it, and thou
shalt utterly abhor it; for it is a cursed thing.
Here, I. The caution against idolatry is repeated, and against
communion with idolaters: "Thou shalt consume the people, and not serve
their gods." v. 16. We are in danger of having fellowship with the
works of darkness if we take pleasure in fellowship with those that do
those works. Here is also a repetition of the charge to destroy the
images, v. 25, 26. The idols which the heathen had worshipped were an
abomination to God, and therefore must be so to them: all that truly
love God hates what he hates. Observe how this is urged upon them: Thou
shalt utterly detest it, and thou shalt utterly abhor it; such a holy
indignation as this must we conceive against sin, that abominable thing
which the Lord hates. They must not retain the images to gratify their
covetousness: Thou shalt not desire the silver nor gold that is on
them, nor think it a pity to have that destroyed. Achan paid dearly for
converting that to his own use which was an anathema. Nor must they
retain them to gratify their curiosity: "Neither shalt thou bring it
into thy house, to be hung up as an ornament, or preserved as a
monument of antiquity. No, to the fire with it, that is the fittest
place for it." Two reasons are given for this caution:--1. Lest thou be
snared therein (v. 25), that is, "Lest thou be drawn, ere thou art
aware, to like it and love it, to fancy it and pay respect to it" 2.
Lest thou be a cursed thing like it, v. 26. Those that make images are
said to be like the, stupid and senseless; here they are said to be in
a worse sense like them, accursed of God and devoted to destruction.
Compare these two reasons together, and observe that whatever brings us
into a snare brings us under a curse.
II. The promise of God's favour to them, if they would be obedient, is
enlarged upon with a most affecting copiousness and fluency of
expression, which intimates how much it is both God's desire and our
own interest that we be religious. All possible assurance is here given
them,
1. That, if they would sincerely endeavour to do their part of the
covenant, God would certainly perform his part. He shall keep the mercy
which he swore to thy fathers, v. 12. Let us be constant in our duty,
and we cannot question the constancy of God's mercy.
2. That if they would love God and serve him, and devote themselves and
theirs to him, he would love them, and bless them, and multiply them
greatly, v. 13, 14. What could they desire more to make them happy?
(1.) "He will love thee." He began in love to us (1 John iv. 10), and,
if we return his love in filial duty, then, and then only, we may
expect the continuance of it, John xiv. 21. (2.) "He will bless thee
with the tokens of his love above all people." If they would
distinguish themselves from their neighbours by singular services, God
would dignify them above their neighbours by singular blessings. (3.)
"He will multiply thee." Increase was the ancient blessing for the
peopling of the world, once and again (Gen. i. 28; ix. 1), and here for
the peopling of Canaan, that little world by itself. The increase both
of their families and of their stock is promised: they should neither
have estates without heirs nor heirs without estates, but should have
the complete satisfaction of having many children and plentiful
provisions and portions for them.
3. That, if they would keep themselves pure from the idolatries of
Egypt, God would keep them clear from the diseases of Egypt, v. 15. It
seems to refer not only to those plagues of Egypt by the force of which
they were delivered, but to some other epidemical country disease (as
we call it), which they remembered the prevalency of among the
Egyptians, and by which God had chastised them for their national sins.
Diseases are God's servants; they go where he sends them, and do what
he bids them. It is therefore good for the health of our bodies to
mortify the sin of our souls.
4. That, if they would cut off the devoted nations, they should cut
them off, and none should be able to stand before them. Their duty in
this matter would itself be their advantage: Thou shalt consume all the
people which the Lord thy God shall deliver thee--this is the precept
(v. 16); and the Lord thy God shall deliver them unto thee, and shall
destroy them--this is the promise, v. 23. Thus we are commanded not to
let sin reign, not to indulge ourselves in it nor give countenance to
it, but to hate it and strive against it; and then God has promised
that sin shall not have dominion over us (Rom. vi. 12, 14), but that we
shall be more than conquerors over it. The difficulty and doubtfulness
of the conquest of Canaan having been a stone of stumbling to their
fathers, Moses here animates them against those things which were most
likely to discourage them, bidding them not to be afraid of them, v.
18, and again, v. 21. (1.) Let them not be disheartened by the number
and strength of their enemies: Say not, They are more than I, how can I
dispossess them? v. 17. We are apt to think that the most numerous must
needs be victorious: but, to fortify Israel against this temptation,
Moses reminds them of the destruction of Pharaoh and all the power of
Egypt, v. 18, 19. They had seen the great temptations, or miracles (so
the Chaldee reads it), the signs and wonders, wherewith God had brought
them out of Egypt, in order to his bringing them into Canaan, and
thence might easily infer that God could dispossess the Canaanites
(who, though formidable enough, had not such advantages against Israel
as the Egyptians had; he that had done the greater could do the less),
and that he would dispossess them, otherwise his bringing Israel out of
Egypt had been no kindness to them. He that begun would finish. Thou
shalt therefore well remember this, v. 18. The word and works of God
are well remembered when they are improved as helps to our faith and
obedience. That is well laid up which is ready to us when we have
occasion to use it. (2.) Let them not be disheartened by the weakness
and deficiency of their own forces; for God will send them in auxiliary
troops of hornets, or wasps, as some read it (v. 20), probably larger
than ordinary, which would so terrify and molest their enemies (and
perhaps be the death of many to them) that their most numerous armies
would become an easy prey to Israel. God plagued the Egyptians with
flies, but the Canaanites with hornets. Those who take not warning by
less judgments on others may expect greater on themselves. But the
great encouragement of Israel was that they had God among them, a
mighty God and terrible, v. 21. And if God be for us, if God be with
us, we need not fear the power of any creature against us. (3.) Let
them not be disheartened by the slow progress of their arms, nor think
that the Canaanites would never be subdued if they were not expelled
the first year; no, they must be put out by little and little, and not
all at once, v. 22. Note, We must not think that, because the
deliverance of the church and the destruction of its enemies are not
effected immediately, therefore they will never be effected. God will
do his own work in his own method and time, and we may be sure that
they are always the best. Thus corruption is driven out of the hearts
of believers by little and little. The work of sanctification is
carried on gradually; but that judgment will at length be brought forth
into a complete victory. The reason here given (as before, Exod. xxiii.
29, 30) is, Lest the beast of the field increase upon thee. The earth
God has given to the children of men; and therefore there shall rather
be a remainder of Canaanites to keep possession till Israel become
numerous enough to replenish it than that it should be a habitation of
dragons, and a court for the wild beasts of the desert, Isa. xxxiv. 13,
14. Yet God could have prevented this mischief from the beasts, Lev.
xxvi. 6. But pride and security, and other sins that are the common
effects of a settled prosperity, were enemies more dangerous than the
beasts of the field, and these would be apt to increase upon them. See
Judges iii. 1, 4.
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D E U T E R O N O M Y
CHAP. VIII.
Moses had charged parents in teaching their children to whet the word
of God upon them (ch. vi. 7) by frequent repetition of the same things
over and over again; and here he himself takes the same method of
instructing the Israelites as his children, frequently inculcating the
same precepts and cautions, with the same motives or arguments to
enforce them, that what they heard so often might abide with them. In
this chapter Moses gives them, I. General exhortations to obedience,
ver. 1, 6. II. A review of the great things God had done for them in
the wilderness, as a good argument for obedience, ver. 2-5, 15, 16.
III. A prospect of the good land into which God would now bring them,
ver. 7-9. IV. A necessary caution against the temptations of a
prosperous condition, ver. 10-14, and 17, 18. V. A fair warning of the
fatal consequences of apostasy from God, ver. 19, 20.
A Charge to Israel; Israel's Retrospect. (b. c. 1451.)
1 All the commandments which I command thee this day shall ye observe
to do, that ye may live, and multiply, and go in and possess the land
which the Lord sware unto your fathers. 2 And thou shalt remember all
the way which the Lord thy God led thee these forty years in the
wilderness, to humble thee, and to prove thee, to know what was in
thine heart, whether thou wouldest keep his commandments, or no. 3
And he humbled thee, and suffered thee to hunger, and fed thee with
manna, which thou knewest not, neither did thy fathers know; that he
might make thee know that man doth not live by bread only, but by every
word that proceedeth out of the mouth of the Lord doth man live. 4
Thy raiment waxed not old upon thee, neither did thy foot swell, these
forty years. 5 Thou shalt also consider in thine heart, that, as a
man chasteneth his son, so the Lord thy God chasteneth thee. 6
Therefore thou shalt keep the commandments of the Lord thy God, to walk
in his ways, and to fear him. 7 For the Lord thy God bringeth thee
into a good land, a land of brooks of water, of fountains and depths
that spring out of valleys and hills; 8 A land of wheat, and barley,
and vines, and fig trees, and pomegranates; a land of oil olive, and
honey; 9 A land wherein thou shalt eat bread without scarceness, thou
shalt not lack any thing in it; a land whose stones are iron, and out
of whose hills thou mayest dig brass.
The charge here given them is the same as before, to keep and do all
God's commandments. Their obedience must be, 1. Careful: Observe to do.
2. Universal: To do all the commandments, v. 1. And, 3. From a good
principle, with a regard to God as the Lord, and their God, and
particularly with a holy fear of him (v. 6), from a reverence of his
majesty, a submission to his authority, and a dread of his wrath. To
engage them to this obedience, besides the great advantages of it,
which he sets before them (that they should live and multiply, and all
should be well with them, v. 1), he directs them,
I. To look back upon the wilderness through which God had now brought
them: Thou shalt remember all the way which the Lord thy God led thee
these forty years in the wilderness, v. 2. Now that they had come of
age, and were entering upon their inheritance, they must be reminded of
the discipline they had been under during their minority and the method
God had taken to train them up for himself. The wilderness was the
school in which they had been for forty years boarded and taught, under
tutors and governors; and this was a time to bring it all to
remembrance. The occurrences of these last forty years were very
memorable and well worthy to be remembered, very useful and profitable
to be remembered, as yielding a complication of arguments for
obedience; and they were recorded on purpose that they might be
remembered. As the feast of the passover was a memorial of their
deliverance out of Egypt, so was the feast of tabernacles of their
passage through the wilderness. Note, It is very good for us to
remember all the ways both of God's providence and grace, by which he
has led us hitherto through this wilderness, that we may be prevailed
with cheerfully to serve him and trust in him. Here let us set up our
Ebenezer.
1. They must remember the straits they were sometimes brought into,
(1.) For the mortifying of their pride; it was to humble them, that
they might not be exalted above measure with the abundance of miracles
that were wrought in their favor, and that they might not be secure,
and confident of being in Canaan immediately. (2.) For the manifesting
of their perverseness: to prove them, that they and others might know
(for God himself perfectly knew it before) all that was in their heart,
and might see that God chose them not for any thing in them that might
recommend them to his favour, for their whole carriage was untoward and
provoking. Many commandments God gave them which there would have been
no occasion for if they had not been led through the wilderness, as
those relating to the manna (Exod. xvi. 28); and God thereby tried
them, as our first parents were tried by the trees of the garden,
whether they would keep God's commandments or not. Or God thereby
proved them whether they would trust his promises, the word which he
commanded to a thousand generations, and, in dependence on his
promises, obey his precepts.
2. They must remember the supplies which were always granted them.
(1.) God himself took particular care of their food, raiment, and
health; and what would they have more? [1.] They had manna for food (v.
3): God suffered them to hunger, and the fed them with manna, that the
extremity of their want might make the supply the more acceptable, and
God's goodness to them therein the more remarkable. God often brings
his people low, that he may have the honour of helping them. And thus
the manna of heavenly comforts is given to those that hunger and thirst
after righteousness, Matt. v. 6. To the hungry soul every bitter thing
is sweet. It is said of the manna that it was a sort of food which
neither they nor their fathers knew. And again, v. 16. If they knew
there was such a thing that fell sometimes with the dew in those
countries, as some think they did, yet it was never known to fall in
such vast quantities, so constantly, and at all seasons of the year, so
long, and only about a certain place. These things were altogether
miraculous, and without precedent; the Lord created a new thing for
their supply. And hereby he taught them the man liveth not by bread
alone. Though God has appointed bread for the strengthening of man's
heart, and that is ordinarily made the staff of life, yet God can, when
he pleases, command support and nourishment without it, and make
something else, very unlikely, to answer the intention as well. We
might live upon air if it were sanctified for that use by the word of
God; for the means God ordinarily uses he is not tied to, but can
perform his kind purposes to his people without them. Our Saviour
quotes this scripture in answer to that temptation of Satan, Command
that these stones be made bread. "What need of that?" says Christ; "my
heavenly Father can keep me alive without bread," Matt. iv. 3, 4. Let
none of God's children distrust their Father, nor take any sinful
indirect course for the supply of their own necessities; some way or
other, God will provide for them in the way of duty and honest
diligence, and verily they shall be fed. It may be applied spiritually;
the word of God, as it is the revelation of God's will and grace duly
received and entertained by faith, is the food of the soul, the life
which is supported by that is the life of the man, and not only that
life which is supported by bread. The manna typified Christ, the bread
of life. He is the Word of God; by him we live. The Lord evermore give
us that bread which endures to eternal life, and let us not be put off
with the meat that perisheth! [2.] The same clothes served them from
Egypt to Canaan, at least the generality of them. Though they had no
change of raiment, yet it was always new, and waxed not old upon them,
v. 4. This was a standing miracle, and the greater if, as the Jews say,
they grew with them, so as to be always fit for them. But it is plain
that they brought out of Egypt bundles of clothes on their shoulders
(Exod. xii. 34), which they might barter with each other as there was
occasion; and these, with what they wore, sufficed till they came into
a country where they could furnish themselves with new clothes.
(2.) By the method God took of providing food and raiment for them [1.]
He humbled them. It was a mortification to them to be tied for forty
years together to the same meat, without any varieties, and to the same
clothes, in the same fashion. Thus he taught them that the good things
he designed for them were figures of better things, and that the
happiness of man consists not in being clothed in purple or fine linen,
and in faring sumptuously every day, but in being taken into covenant
and communion with God, and in learning his righteous judgements. God's
law, which was given to Israel in the wilderness, must be to them
instead of food and raiment. [2.] He proved them, whether they could
trust him to provide for them when means and second causes failed. Thus
he taught them to live in a dependence upon Providence, and not to
perplex themselves with care what they should eat and drink, and
wherewithal they should be clothed. Christ would have his disciples
learn the same lesson (Matt. vi. 25), and took a like method to teach
it to them, when he sent them out without purse or scrip, and yet took
care that they lacked nothing, Luke xxii. 35. [3.] God took care of
their health and ease. Though they travelled on foot in a dry country,
the way rough and untrodden, yet their feet swelled not. God preserved
them from taking hurt by the inconveniences of their journey; and
mercies of this kind we ought to acknowledge. Note, Those that follow
God's conduct are not only safe but easy. Our feet swell not while we
keep in the way of duty; it is the way of transgression that is hard,
Prov. xiii. 15. God had promised to keep the feet of his saints, 1 Sam.
ii. 9.
3. They must also remember the rebukes they had been under, v. 5.
During these years of their education they had been kept under a strict
discipline, and not without need. As a man chasteneth his son, for his
good, and because he loves him, so the Lord thy God chasteneth thee.
God is a loving tender Father to all his children, yet when there is
occasion they shall feel the smart of the rod. Israel did so: they were
chastened that they might not be condemned, chastened with the rod of
men. Not as a man wounds and slays his enemies whose destruction he
aims at, but as a man chastens his son whose happiness and welfare he
designs: so did their God chasten them; he chastened and taught them,
Ps. xciv. 12. This they must consider in their heart, that is, they
must own it from their own experience that God had corrected them with
a fatherly love, for which they must return to him a filial reverence
and compliance. Because God has chastened thee as a father, therefore
(v. 6) thou shalt keep his commandments. This use we should make of all
our afflictions; by them let us be engaged and quickened to our duty.
Thus they are directed to look back upon the wilderness.
II. He directs them to look forward to Canaan, into which God was now
bringing them. Look which way we will, both our reviews and our
prospects will furnish us with arguments for obedience. Observe,
1. The land which they were now going to take possession of is here
described to be a very good land, having every thing in it that was
desirable, v. 7-9. (1.) It was well-watered, like Eden, the garden of
the Lord. It was a land of brooks of water, of fountains and depths,
which contributed to the fruitfulness of the soil. Perhaps there was a
greater plenty of water there now than in Abraham's time, the
Canaanites having found and digged wells; so that Israel reaped the
fruit of their industry as well as of God's bounty. (2.) The ground
produced great plenty of all good things, not only for the necessary
support, but for the convenience and comfort of human life. In their
fathers' land they had bread enough; it was corn land, a land of wheat
and barley, where, with the common care and labour of the husbandman,
they might eat bread without scarceness. It was a fruitful land, that
was never turned into barrenness but for the iniquity of those that
dwelt therein. They had not only water enough to quench their thirst,
but vines, the fruit whereof was ordained to make glad the heart. And,
if they were desirous of dainties, they needed not to send to far
countries for them, when their own was so well stocked with fig-trees,
and pomegranates, olives of the best kind, and honey, or date-trees, as
some think it should be read. (3.) Even the bowels of its earth were
very rich, though it should seem that silver and gold they had none; of
these the princes of Sheba should bring presents (Ps. lxxii. 10, 15);
yet they had plenty of those more serviceable metals, iron and brass.
Iron-stone and mines of brass were found in their hills. See Job
xxviii. 2.
2. These things are mentioned, (1.) To show the great difference
between that wilderness through which God had led them and the good
land into which he was bringing them. Note, Those that bear the
inconveniences of an afflicted state with patience and submission, are
humbled by them and prove well under them, are best prepared for better
circumstances. (2.) To show what obligations they lay under to keep
God's commandments, both in gratitude for his favours to them and from
a regard to their own interest, that the favours might be continued.
The only way to keep possession of this good land would be to keep in
the way of their duty. (3.) To show what a figure it was of good things
to come. Whatever others saw, it is probable that Moses in it saw a
type of the better country: The gospel church is the New-Testament
Canaan, watered with the Spirit in his gifts and graces, planted with
the trees of righteousness, bearing the fruits of righteousness. Heaven
is the good land, in which there is nothing wanting, and where there is
a fulness of joy.
Cautions Relating to Worldly Prosperity. (b. c. 1451.)
10 When thou hast eaten and art full, then thou shalt bless the Lord
thy God for the good land which he hath given thee. 11 Beware that
thou forget not the Lord thy God, in not keeping his commandments, and
his judgments, and his statutes, which I command thee this day: 12
Lest when thou hast eaten and art full, and hast built goodly houses,
and dwelt therein; 13 And when thy herds and thy flocks multiply, and
thy silver and thy gold is multiplied, and all that thou hast is
multiplied; 14 Then thine heart be lifted up, and thou forget the
Lord thy God, which brought thee forth out of the land of Egypt, from
the house of bondage; 15 Who led thee through that great and terrible
wilderness, wherein were fiery serpents, and scorpions, and drought,
where there was no water; who brought thee forth water out of the rock
of flint; 16 Who fed thee in the wilderness with manna, which thy
fathers knew not, that he might humble thee, and that he might prove
thee, to do thee good at thy latter end; 17 And thou say in thine
heart, My power and the might of mine hand hath gotten me this wealth.
18 But thou shalt remember the Lord thy God: for it is he that giveth
thee power to get wealth, that he may establish his covenant which he
sware unto thy fathers, as it is this day. 19 And it shall be, if
thou do at all forget the Lord thy God, and walk after other gods, and
serve them, and worship them, I testify against you this day that ye
shall surely perish. 20 As the nations which the Lord destroyeth
before your face, so shall ye perish; because ye would not be obedient
unto the voice of the Lord your God.
Moses, having mentioned the great plenty they would find in the land of
Canaan, finds it necessary to caution them against the abuse of that
plenty, which was a sin they would be the more prone to now that they
came into the vineyard of the Lord, immediately out of a barren desert.
I. He directs them to the duty of a prosperous condition, v. 10. They
are allowed to eat even to fulness, not to surfeiting no excess; but
let them always remember their benefactor, the founder of their feast,
and never fail to give thanks after meat: Then thou shalt bless the
Lord thy God. 1. They must take heed of eating or drinking so much as
to indispose themselves for this duty of blessing God, rather aiming to
serve God therein with so much the more cheerfulness and enlargement.
2. They must not have any fellowship with those that, when they had
eaten and were full, blessed false gods, as the Israelites themselves
had done in their worship of the golden calf, Exod. xxxii. 6. 3.
Whatever they had the comfort of God must have the glory of. As our
Saviour has taught us to bless before we eat (Matt. xiv. 19, 20), so we
are here taught to bless after meat. That is our Hosannah--God bless;
this is our Hallelujah--Blessed be God. In every thing we must give
thanks. From this law the religious Jews took up a laudable usage of
blessing God, not only at their solemn meals, but upon other occasions;
if they drank a cup of wine they lifted up their hands and said,
Blessed be he that created the fruit of the vine to make glad the
heart. If they did but smell at a flower, they said, Blessed be he that
made this flower sweet. 4. When they gave thanks for the fruits of the
land they must give thanks for the fruits of the land itself, which was
given them by promise From all our comfortable enjoyments we must take
occasion to thank God for our comfortable settlements; and I know not
but we of this nation have as much reason as they had to give thanks
for a good land.
II. He arms them against the temptations of a prosperous condition, and
charges them to stand upon their guard against them: "When thou art
settled in goodly houses of thy own building," v. 12 (for though God
gave them houses which they builded not, ch. vi. 10, these would not
serve them, they must have larger and finer),--"and when thou hast
grown rich in cattle, in silver, and in gold (v. 13), as Abraham (Gen.
xiii. 2),--when all thou hast is multiplied," 1. "Then take heed of
pride. Beware lest then thy heart be lifted up," v. 14. When the estate
rises, the mind is apt to rise with it, in self-conceit,
self-complacency, and self-confidence. Let us therefore strive to keep
the spirit low in a high condition; humility is both the ease and the
ornament of prosperity. Take heed of saying, so much as in thy heart,
that proud word, My power, even the might of my hand, hath gotten me
this wealth, v. 17. Note, We must never take the praise of our
prosperity to ourselves, nor attribute it to our ingenuity or industry;
for bread is not always to the wise, nor riches to men of
understanding, Eccl. ix. 11. It is spiritual idolatry thus to sacrifice
to our own net, Hab. i. 16. 2. "Then take heed of forgetting God." This
follows upon the lifting up on the heart; for it is through the pride
of the countenance that the wicked seek not after God, Ps. x. 4. Those
that admire themselves despise God. (1.) "Forget not thy duty to God."
v. 11. We forget God if we keep not his commandments; we forget his
authority over us, and our obligations to him and expectations from
him, if we are not obedient to his laws. When men grow rich they are
tempted to think religion a needless thing. They are happy without it,
think it a thing below them and too hard upon them. Their dignity
forbids them to stoop, and their liberty forbids them to serve. But we
are basely ungrateful if the better God is to us the worse we are to
him. (2.) "Forget not God's former dealings with thee. Thy deliverance
out of Egypt, v. 14. The provision he made for thee in the wilderness,
that great and terrible wilderness." They must never forget the
impressions which the horror of that wilderness made upon them; see
Jer. ii. 6, where it is called the very shadow of death. There God
preserved them from being destroyed by the fiery serpents and
scorpions, though sometimes he made use of them for their correction:
there he kept them from perishing for want of water, following them
with water out of a rock of flint (v. 15), out of which (says bishop
Patrick) one would rather have expected fire than water. There he fed
them with manna, of which before (v. 3), taking care to keep them
alive, that he might do them good at their latter end, v. 16. Note, God
reserves the best till the last for his Israel. However he may seem to
deal hardly with them by the way, he will not fail to do them good at
their latter end. (3.) "Forget not God's hand in thy present
prosperity, v. 18. Remember it is he that giveth thee wealth; for he
giveth thee power to get wealth." See here how God's giving and our
getting are reconciled, and apply it to spiritual wealth. It is our
duty to get wisdom, and above all our gettings to get understanding;
and yet it is God's grace that gives wisdom, and when we have got it we
must not say, It was the might of our hand that got it, but must own it
was God that gave us power to get it, and therefore to him we must give
the praise and consecrate the use of it. The blessing of the Lord on
the hand of the diligent makes rich both for this world and for the
other. He giveth thee power to get wealth, not so much to gratify thee,
and make thee easy, as that he may establish his covenant. All God's
gifts are in pursuance of his promises.
III. He repeats the fair warning he had often given them of the fatal
consequences of their apostasy from God, v. 19, 20. Observe, 1. How he
describes the sin; it is forgetting God, and then worshipping other
gods. What wickedness will not those fall into that keep thoughts of
God out of their minds? And, when once the affections are displaced
from God, they will soon be misplaced upon lying vanities. 2. How he
denounces wrath and ruin against them for it: "If you do so, you shall
surely perish, and the power and might of your hands, which you are so
proud of, cannot help you. Nay, you shall perish as the nations that
are driven out before you. God will make no more account of you,
notwithstanding his covenant with you and your relation to him, than he
does of them, if you will not be obedient and faithful to him." Those
that follow others in sin will certainly follow them to destruction. If
we do as sinners do, we must expect to fare as sinners fare.
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D E U T E R O N O M Y
CHAP. IX.
The design of Moses in this chapter is to convince the people of Israel
of their utter unworthiness to receive from God those great favours
that were now to be conferred upon them, writing this, as it were, in
capital letters at the head of their charter, "Not for your sake, be it
known unto you," Ezek. xxxvi. 32. I. He assures them of victory over
their enemies, ver. 1-3. II. He cautions them not to attribute their
successes to their own merit, but to God's justice, which was engaged
against their enemies, and his faithfulness, which was engaged to their
fathers, ver. 4-6. III. To make it evident that they had no reason to
boast of their own righteousness, he mentions their faults, shows
Israel their transgressions, and the house of Jacob their sins. In
general, they had been all along a provoking people, ver. 7-24. In
particular, 1. In the matter of the golden calf, the story of which he
largely relates, ver. 8-21. 2. He mentions some other instances of
their rebellion, ver. 22, 23. And, 3. Returns, at ver. 25, to speak of
the intercession he had made for them at Horeb, to prevent their being
ruined for the golden calf.
Victory Promised. (b. c. 1451.)
1 Hear, O Israel: Thou art to pass over Jordan this day, to go in to
possess nations greater and mightier than thyself, cities great and
fenced up to heaven, 2 A people great and tall, the children of the
Anakims, whom thou knowest, and of whom thou hast heard say, Who can
stand before the children of Anak! 3 Understand therefore this day,
that the Lord thy God is he which goeth over before thee; as a
consuming fire he shall destroy them, and he shall bring them down
before thy face: so shalt thou drive them out, and destroy them
quickly, as the Lord hath said unto thee. 4 Speak not thou in thine
heart, after that the Lord thy God hath cast them out from before thee,
saying, For my righteousness the Lord hath brought me in to possess
this land: but for the wickedness of these nations the Lord doth drive
them out from before thee. 5 Not for thy righteousness, or for the
uprightness of thine heart, dost thou go to possess their land: but for
the wickedness of these nations the Lord thy God doth drive them out
from before thee, and that he may perform the word which the Lord sware
unto thy fathers, Abraham, Isaac, and Jacob. 6 Understand therefore,
that the Lord thy God giveth thee not this good land to possess it for
thy righteousness; for thou art a stiffnecked people.
The call to attention (v. 1), Hear, O Israel, intimates that this was a
new discourse, delivered at some distance of time after the former,
probably the next sabbath day.
I. Moses represents to the people the formidable strength of the
enemies which they were now to encounter, v. 1. The nations they were
to dispossess were mightier than themselves, not a rude and
undisciplined rout, like the natives of America, that were easily made
a prey of. But, should they besiege them, they would find their cities
well fortified, according as the art of fortification then was; should
they engage them in the field, they would find the people great and
tall, of whom common fame had reported that there was no standing
before them, v. 2. This representation is much the same with that which
the evil spies had made (Num. xiii. 28, 33), but made with a very
different intention: that was designed to drive them from God and to
discourage their hope in him; this to drive them to God and to engage
their hope in him, since no power less than that which is almighty
could secure and prosper them.
II. He assures them of victory, by the presence of God with them,
notwithstanding the strength of the enemy, v. 3. "Understand therefore
what thou must trust to for success, and which way thou must look; it
is the Lord thy God that goes before thee, not only as thy captain, or
commander-in-chief, to give direction, but as a consuming fire, to do
execution among them. Observe, He shall destroy them, and then thou
shalt drive them out. Thou canst not drive them out, unless he destroy
them and bring them down. But he will not destroy them and bring them
down, unless thou set thyself in good earnest to drive them out." We
must do our endeavour in dependence upon God's grace, and we shall have
that grace if we do our endeavour.
III. He cautions them not to entertain the least thought of their own
righteousness, as if that had procured them this favour at God's hand:
"Say not. For my righteousness (either with regard to my good character
or in recompence for any good service) the Lord hath brought me in to
possess this land (v. 4); never think it is for thy righteousness or
the uprightness of thy heart, that it is in consideration either of thy
good conversation or of thy good disposition," v. 5. And again (v. 6)
it is insisted on, because it is hard to bring people from a conceit of
their own merit, and yet very necessary that it be done: "Understand
(know it, and believe it, and consider it) that the Lord thy God giveth
thee not this land for thy righteousness. Hadst thou been to come to it
upon that condition, thou wouldst have been for ever shut out of it,
for thou art a stiff-necked people." Note, Our gaining possession of
the heavenly Canaan, as it must be attributed to God's power and not to
our own might, so it must be ascribed to God's grace and not to our own
merit: in Christ we have both righteousness and strength; in him
therefore we must glory, and not in ourselves, or any sufficiency of
our own.
IV. He intimates to them the true reasons why God would take this good
land out of the hands of the Canaanites, and settle it upon Israel, and
they are borrowed from his own honour, not from Israel's deserts. 1. He
will be honoured in the destruction of idolaters; they are justly
looked upon as haters of him, and therefore he will visit their
iniquity upon them. It is for the wickedness of these nations that God
drives them out, v. 4, and again, v. 5. All those whom God rejects are
rejected for their own wickedness: but none of those whom he accepts
are accepted for their own righteousness. 2. He will be honoured in the
performance of his promise to those that are in covenant with him: God
swore to the patriarchs, who loved him and left all to follow him, that
he would give this land to their seed; and therefore he would keep that
promised mercy for thousands of those that loved him and kept his
commandments; he would not suffer his promise to fail. It was for their
fathers' sakes that they were beloved, Rom. xi. 28. Thus boasting is
for ever excluded. See Eph. i. 9, 11.
Cautions Against Self-Righteousness; Israel Reminded of Their Rebellions. (b.
c. 1451.)
7 Remember, and forget not, how thou provokedst the Lord thy God to
wrath in the wilderness: from the day that thou didst depart out of the
land of Egypt, until ye came unto this place, ye have been rebellious
against the Lord. 8 Also in Horeb ye provoked the Lord to wrath, so
that the Lord was angry with you to have destroyed you. 9 When I was
gone up into the mount to receive the tables of stone, even the tables
of the covenant which the Lord made with you, then I abode in the mount
forty days and forty nights, I neither did eat bread nor drink water:
10 And the Lord delivered unto me two tables of stone written with the
finger of God; and on them was written according to all the words,
which the Lord spake with you in the mount out of the midst of the fire
in the day of the assembly. 11 And it came to pass at the end of
forty days and forty nights, that the Lord gave me the two tables of
stone, even the tables of the covenant. 12 And the Lord said unto me,
Arise, get thee down quickly from hence; for thy people which thou hast
brought forth out of Egypt have corrupted themselves; they are quickly
turned aside out of the way which I commanded them; they have made them
a molten image. 13 Furthermore the Lord spake unto me, saying, I have
seen this people, and, behold, it is a stiffnecked people: 14 Let me
alone, that I may destroy them, and blot out their name from under
heaven: and I will make of thee a nation mightier and greater than
they. 15 So I turned and came down from the mount, and the mount
burned with fire: and the two tables of the covenant were in my two
hands. 16 And I looked, and, behold, ye had sinned against the Lord
your God, and had made you a molten calf: ye had turned aside quickly
out of the way which the Lord had commanded you. 17 And I took the
two tables, and cast them out of my two hands, and brake them before
your eyes. 18 And I fell down before the Lord, as at the first, forty
days and forty nights: I did neither eat bread, nor drink water,
because of all your sins which ye sinned, in doing wickedly in the
sight of the Lord, to provoke him to anger. 19 For I was afraid of
the anger and hot displeasure, wherewith the Lord was wroth against you
to destroy you. But the Lord hearkened unto me at that time also. 20
And the Lord was very angry with Aaron to have destroyed him: and I
prayed for Aaron also the same time. 21 And I took your sin, the calf
which ye had made, and burnt it with fire, and stamped it, and ground
it very small, even until it was as small as dust: and I cast the dust
thereof into the brook that descended out of the mount. 22 And at
Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the Lord
to wrath. 23 Likewise when the Lord sent you from Kadesh-barnea,
saying, Go up and possess the land which I have given you; then ye
rebelled against the commandment of the Lord your God, and ye believed
him not, nor hearkened to his voice. 24 Ye have been rebellious
against the Lord from the day that I knew you. 25 Thus I fell down
before the Lord forty days and forty nights, as I fell down at the
first; because the Lord had said he would destroy you. 26 I prayed
therefore unto the Lord, and said, O Lord God, destroy not thy people
and thine inheritance, which thou hast redeemed through thy greatness,
which thou hast brought forth out of Egypt with a mighty hand. 27
Remember thy servants, Abraham, Isaac, and Jacob; look not unto the
stubbornness of this people, nor to their wickedness, nor to their sin:
28 Lest the land whence thou broughtest us out say, Because the Lord
was not able to bring them into the land which he promised them, and
because he hated them, he hath brought them out to slay them in the
wilderness. 29 Yet they are thy people and thine inheritance, which
thou broughtest out by thy mighty power and by thy stretched out arm.
That they might have no pretence to think that God brought them to
Canaan for their righteousness, Moses here shows them what a miracle of
mercy it was that they had not long ere this been destroyed in the
wilderness: "Remember, and forget not, how thou provokedst the Lord thy
God (v. 7); so far from purchasing his favour, thou hast many a time
laid thyself open to his displeasure." Their fathers' provocations are
here charged upon them; for, if God had dealt with their fathers
according to their deserts, this generation would never have been, much
less would they have entered Canaan. We are apt to forget our
provocations, especially when the smart of the rod is over, and have
need to be often put in mind of them, that we may never entertain any
conceit of our own righteousness. Paul argues from the guilt which all
mankind is under to prove that we cannot be justified before God by our
own works, Rom. iii. 19, 20. If our works condemn us, they will not
justify us. Observe, 1. They had been a provoking people ever since
they came out of Egypt, v. 7. Forty years long, from first to last,
were God and Moses grieved with them. It is a very sad character Moses
now at parting leaves of them: You have been rebellious since the day I
knew you, v. 24. No sooner were they formed into a people than there
was a faction formed among them, which upon all occasions made head
against God and his government. Though the Mosaic history records
little more than the occurrences of the first and last year of the
forty, yet it seems by this general account that the rest of the years
were not much better, but one continued provocation. 2. Even in Horeb
they made a calf and worshipped it, v. 8, &c. That was a sin so
heinous, and by several aggravations made so exceedingly sinful, that
they deserved upon all occasions to be upbraided with it. It was done
in the very place where the law was given by which they were expressly
forbidden to worship God by images, and while the mountain was yet
burning before their eyes, and Moses had gone up to fetch them the law
in writing. They turned aside quickly, v. 16. 3. God was very angry
with them for their sin. Let them not think that God overlooked what
they did amiss, and gave them Canaan for what was good among them. No,
God had determined to destroy them (v. 8), could easily have done it,
and would have been no loser by it; he even desired Moses to let him
alone that he might do it, v. 13, 14. By this it appeared how heinous
their sin was, for God is never angry with any above what there is
cause for, as men often are. Moses himself, though a friend and
favourite, trembled at the revelation of God's wrath from heaven
against their ungodliness and unrighteousness (v. 19): I was afraid of
the anger of the Lord, afraid perhaps not for them only, but for
himself, Ps. cxix. 120. 4. They had by their sin broken covenant with
God, and forfeited all the privileges of the covenant, which Moses
signified to them by breaking the tables, v. 17. A bill of divorce was
given them, and thenceforward they might justly have been abandoned for
ever, so that their mouth was certainly stopped from pleading any
righteousness of their own. God had, in effect, disowned them, when he
said to Moses (v. 12), "They are thy people, they are none of mine, nor
shall they be dealt with as mine." 5. Aaron himself fell under God's
displeasure for it, though he was the saint of the Lord, and was only
brought by surprise or terror to be confederate with them in the sin:
The Lord was very angry with Aaron, v. 20. No man's place or character
can shelter him from the wrath of God if he have fellowship with the
unfruitful works of darkness. Aaron, that should have made atonement
for them if the iniquity could have been purged away by sacrifice and
offering, did himself fall under the wrath of God: so little did they
consider what they did when they drew him in. 6. It was with great
difficulty and very long attendance that Moses himself prevailed to
turn away the wrath of God, and prevent their utter ruin. He fasted and
prayed full forty days and forty nights before he could obtain their
pardon, v. 18. And some think twice forty days (v. 25), because it is
said, as I fell down before, whereas his errand in the first forty was
not of that nature. Others think it was but one forty, though twice
mentioned (as also in ch. x. 10); but this was enough to make them
sensible how great God's displeasure was against them, and what a
narrow escape they had for their lives. And in this appears the
greatness of God's anger against all mankind that no less a person than
his Son, and no less a price than his own blood, would serve to turn it
away. Moses here tells them the substance of his intercession for them.
He was obliged to own their stubbornness, and their wickedness, and
their sin, v. 27. Their character was bad indeed when he that appeared
an advocate for them could not give them a good word, and had nothing
else to say in their behalf but that God had done great things for
them, which really did but aggravate their crime (v. 26),--that they
were the posterity of good ancestors (v. 27), which might also have
been turned upon him, as making the matter worse and not better,--and
that the Egyptians would reproach God, if he should destroy them, as
unable to perfect what he had wrought for them (v. 28), a plea which
might easily enough have been answered: no matter what the Egyptians
say, while the heavens declare God's righteousness; so that the saving
of them from ruin at that time was owing purely to the mercy of God,
and the importunity of Moses, and not to any merit of theirs, that
could be offered so much as in mitigation of their offence. 7. To
affect them the more with the destruction they were then at the brink
of, he describes very particularly the destruction of the calf they had
made, v. 21. He calls it their sin: perhaps not only because it had
been the matter of their sin, but because the destroying of it was
intended for a testimony against their sin, and an indication to them
what the sinners themselves did deserve. Those that made it were like
unto it, and would have had no wrong done them if they had been thus
stamped to dust, and consumed, and scattered, and no remains of them
left. It was infinite mercy that accepted the destruction of the idol
instead of the destruction of the idolaters. 8. Even after this fair
escape that they had, in many other instances they provoked the Lord
again and again. He needed only to name the places, for they carried
the memorials either of the sin or of the punishment in their names (v.
22): at Taberah, burning, where God set fire to them for their
murmuring,--at Massah, the temptation, where they challenged almighty
power to help them,--and at Kibroth-hattaavah, the graves of lusters,
where the dainties they coveted were their poison; and, after these,
their unbelief and distrust at Kadesh-barnea, of which he had already
told them (ch. i.), and which he here mentions again (v. 23), would
certainly have completed their ruin if they had been dealt with
according to their own merits.
Now let them lay all this together, and it will appear that whatever
favour God should hereafter show them, in subduing their enemies and
putting them in possession of the land of Canaan, it was not for their
righteousness. It is good for us often to remember against ourselves,
with sorrow and shame, our former sins, and to review the records
conscience keeps of them, that we may see how much we are indebted to
free grace, and may humbly own that we never merited at God's hand any
thing but wrath and the curse.
__________________________________________________________________
D E U T E R O N O M Y
CHAP. X.
Moses having, in the foregoing chapter, reminded them of their own sin,
as a reason why they should not depend upon their own righteousness, in
this chapter he sets before them God's great mercy to them,
notwithstanding their provocations, as a reason why they should be more
obedient for the future. I. He mentions divers tokens of God's favour
and reconciliation to them, never to be forgotten. (1.) The renewing of
the tables of the covenant, ver. 1-5. (2.) Giving orders for their
progress towards Canaan, ver. 6, 7. (3.) Choosing the tribe of Levi for
his own, ver. 8, 9. (4.) And continuing the priesthood after the death
of Aaron, ver. 6. (5.) Owning and accepting the intercession of Moses
for them, ver. 10, 11. II. Hence he infers what obligations they lay
under to fear, and love, and serve God, which he presses upon them with
many motives, ver. 12, &c.
God's Great Kindness to Israel. (b. c. 1451.)
1 At that time the Lord said unto me, Hew thee two tables of stone like
unto the first, and come up unto me into the mount, and make thee an
ark of wood. 2 And I will write on the tables the words that were in
the first tables which thou brakest, and thou shalt put them in the
ark. 3 And I made an ark of shittim wood, and hewed two tables of
stone like unto the first, and went up into the mount, having the two
tables in mine hand. 4 And he wrote on the tables, according to the
first writing, the ten commandments, which the Lord spake unto you in
the mount out of the midst of the fire in the day of the assembly: and
the Lord gave them unto me. 5 And I turned myself and came down from
the mount, and put the tables in the ark which I had made; and there
they be, as the Lord commanded me. 6 And the children of Israel took
their journey from Beeroth of the children of Jaakan to Mosera: there
Aaron died, and there he was buried; and Eleazar his son ministered in
the priest's office in his stead. 7 From thence they journeyed unto
Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters. 8
At that time the Lord separated the tribe of Levi, to bear the ark of
the covenant of the Lord, to stand before the Lord to minister unto
him, and to bless in his name, unto this day. 9 Wherefore Levi hath
no part nor inheritance with his brethren; the Lord is his inheritance,
according as the Lord thy God promised him. 10 And I stayed in the
mount, according to the first time, forty days and forty nights; and
the Lord hearkened unto me at that time also, and the Lord would not
destroy thee. 11 And the Lord said unto me, Arise, take thy journey
before the people, that they may go in and possess the land, which I
sware unto their fathers to give unto them.
There were four things in and by which God showed himself reconciled to
Israel and made them truly great and happy, and in which God's goodness
took occasion from their badness to make him the more illustrious:--
I. He gave them his law, gave it to them in writing, as a standing
pledge of his favour. Though the tables that were first written were
broken, because Israel had broken the commandments, and God might
justly break the covenant, yet when his anger was turned away the
tables were renewed, v. 1, 2. Note, God's putting his law in our
hearts, and writing it in our inward parts, furnish the surest evidence
of our reconciliation to God and the best earnest of our happiness in
him. Moses is told to hew the tables; for the law prepares the heart by
conviction and humiliation for the grace of God, but it is only that
grace that then writes the law in it. Moses made an ark of shittim-wood
(v. 3), a plain chest, the same, I suppose, in which the tables were
afterwards preserved: but Bezaleel is said to make it (Exod. xxxvii.
1), because he afterwards finished it up and overlaid it with gold. Or
Moses is said to make it because, when he went up the second time into
the mount, he ordered it to be made by Bezaleel against he came down.
And it is observable that for this reason the ark was the first thing
that God gave orders about, Exod. xxv. 10. And this left an earnest to
the congregation that the tables should not miscarry this second time,
as they had done the first. God will send his law and gospel to those
whose hearts are prepared as arks to receive them. Christ is the ark in
which now our salvation is kept safely, that it may not be lost as it
was in the first Adam, when he had it in his own hand. Observe, 1. What
it was that God wrote on the two tables, the ten commandments (v. 4),
or ten words, intimating in how little a compass they were contained:
they were not ten volumes, but ten words: it was the same with the
first writing, and both the same that he spoke in the mount. The second
edition needed no correction nor amendment, nor did what he wrote
differ form what he spoke. The written word is as truly the word of God
as that which he spoke to his servants the prophets. 2. What care was
taken of it. These two tables, thus engraven, were faithfully laid up
in the ark. And there they be, said Moses, pointing it is probable
towards the sanctuary, v. 5. That good thing which was committed to him
he transmitted to them, and left it pure and entire in their hands; now
let them look to it at their peril. Thus we may say to the rising
generation, "God has entrusted us with Bibles, sabbaths, sacraments,
&c., as tokens of his presence and favour, and there they be; we lodge
them with you," 2 Tim. i. 13, 14.
II. He led them forward towards Canaan, though they in their hearts
turned back towards Egypt, and he might justly have chosen their
delusions, v. 6, 7. He brought them to a land of rivers of waters, out
of a dry and barren wilderness. Sometimes God supplied their wants by
the ordinary course of nature: when that failed, then by miracles; and
yet after this, when they were brought into a little distress, we find
them distrusting God and murmuring, Num. xx. 3, 4.
III. He appointed a standing ministry among them, to deal for them in
holy things. At that time when Moses went up a second time to the
mount, or soon after, he had orders to separate the tribe of Levi to
God, and to his immediate service, they having distinguished themselves
by their zeal against the worshippers of the golden calf, v. 8, 9. The
Kohathites carried the ark; they and the other Levites stood before the
Lord, to minister to him in all the offices of the tabernacle; and the
priests, who were of that tribe, were to bless the people. This was a
standing ordinance, which had now continued almost forty years, even
unto this day; and provision was made for the perpetuating of it by the
settled maintenance of that tribe, which was such as gave them great
encouragement in their work, and no diversion from it. The Lord is his
inheritance. Note, A settled ministry is a great blessing to a people,
and a special token of God's favour. And, since the particular priests
could not continue by reason of death, God showed his care of the
people in securing a succession, which Moses takes notice of here, v.
6. When Aaron died, the priesthood did not die with him, but Eleazar
his son ministered in his stead, and took care of the ark, in which the
tables of stone, those precious stones, were deposited, that they
should suffer no damage; there they be, and he has the custody of them.
Under the law, a succession in the ministry was kept up, by an entail
of the office on a certain tribe and family. But now, under the gospel,
when the effusion of the Spirit is more plentiful and powerful, the
succession is kept up by the Spirit's operation on men's hearts,
qualifying men for, and inclining men to, that work, some in every age,
that the name of Israel may not be blotted out.
IV. He accepted Moses as an advocate or intercessor for them, and
therefore constituted him their prince and leader (v. 10, 11): The Lord
hearkened to me and said, Arise, go before the people. It was a mercy
to them that they had such a friend, so faithful both to him that
appointed him and to those for whom he was appointed. It was fit that
he who had saved them from ruin, by his intercession with heaven,
should have the conduct and command of them. And herein he was a type
of Christ, who, as he ever lives making intercession for us, so he has
all power both in heaven and in earth.
Exhortation to Obedience. (b. c. 1451.)
12 And now, Israel, what doth the Lord thy God require of thee, but to
fear the Lord thy God, to walk in all his ways, and to love him, and to
serve the Lord thy God with all thy heart and with all thy soul, 13
To keep the commandments of the Lord, and his statutes, which I command
thee this day for thy good? 14 Behold, the heaven and the heaven of
heavens is the Lord's thy God, the earth also, with all that therein
is. 15 Only the Lord had a delight in thy fathers to love them, and
he chose their seed after them, even you above all people, as it is
this day. 16 Circumcise therefore the foreskin of your heart, and be
no more stiffnecked. 17 For the Lord your God is God of gods, and
Lord of lords, a great God, a mighty, and a terrible, which regardeth
not persons, nor taketh reward: 18 He doth execute the judgment of
the fatherless and widow, and loveth the stranger, in giving him food
and raiment. 19 Love ye therefore the stranger: for ye were strangers
in the land of Egypt. 20 Thou shalt fear the Lord thy God; him shalt
thou serve, and to him shalt thou cleave, and swear by his name. 21
He is thy praise, and he is thy God, that hath done for thee these
great and terrible things, which thine eyes have seen. 22 Thy fathers
went down into Egypt with threescore and ten persons; and now the Lord
thy God hath made thee as the stars of heaven for multitude.
Here is a most pathetic exhortation to obedience, inferred from the
premises, and urged with very powerful arguments and a great deal of
persuasive rhetoric. Moses brings it in like an orator, with an appeal
to his auditors And now, Israel, what doth the Lord thy God require of
thee? v. 12. Ask what he requires; as David (Ps. cxvi. 12), What shall
I render? When we have received mercy from God it becomes us to enquire
what returns we shall make to him. Consider what he requires, and you
will find it is nothing but what is highly just and reasonable in
itself and of unspeakable benefit and advantage to you. Let us see here
what he does require, and what abundant reason there is why we should
do what he requires.
I. We are here most plainly directed in our duty to God, to our
neighbour, and to ourselves.
1. We are here taught our duty to God, both in the dispositions and
affections of our souls and in the actions of our lives, our principles
and our practices. (1.) We must fear the Lord our God, v. 12, and again
v. 20. We must adore his majesty, acknowledge his authority, stand in
awe of his power, and dread his wrath. This is gospel duty, Rev. xiv.
6, 7. (2.) We must love him, be well pleased that he is, desire that he
may be ours, and delight in the contemplation of him and in communion
with him. Fear him as a great God, and our Lord, love him as a good
God, and our Father and benefactor. (3.) We must walk in his ways, that
is, the ways which he has appointed us to walk in. The whole course of
our conversation must be conformable to his holy will. (4.) We must
serve him (v. 20), serve him with all our heart and soul (v. 12),
devote ourselves to his honour, put ourselves under his government, and
lay out ourselves to advance all the interests of his kingdom among
men. And we must be hearty and zealous in his service, engage and
employ our inward man in his work, and what we do for him we must do
cheerfully and with a good will. (5.) We must keep his commandments and
his statutes, v. 13. Having given up ourselves to his service, we must
make his revealed will our rule in every thing, perform all he
prescribes, forbear all the forbids, firmly believing that all the
statutes he commands us are for our good. Besides the reward of
obedience, which will be our unspeakable gain, there are true honour
and pleasure in obedience. It is really for our present good to be meek
and humble, chaste and sober, just and charitable, patient and
contented; these make us easy, and safe, and pleasant, and truly great.
(6.) We must give honour to God, in swearing by his name (v. 20); so
give him the honour of his omniscience, his sovereignty, his justice,
as well as of his necessary existence. Swear by his name, and not by
the name of any creature, or false god, whenever an oath for
confirmation is called for. (7.) To him we must cleave, v. 20. Having
chosen him for our God, we must faithfully and constantly abide with
him and never forsake him. Cleave to him as one we love and delight in,
trust and confide in, and from whom we have great expectations.
2. We are here taught our duty to our neighbour (v. 19): Love the
stranger; and, if the stranger, much more our brethren, as ourselves.
If the Israelites that were such a peculiar people, so particularly
distinguished from all people, must be kind to strangers, much more
must we, that are not enclosed in such a pale; we must have a tender
concern for all that share with us in the human nature, and as we have
opportunity; (that is, according to their necessities and our
abilities) we must do good to all men. Two arguments are here urged to
enforce this duty:--(1.) God's common providence, which extends itself
to all nations of men, they being all made of one blood. God loveth the
stranger (v. 18), that is, he gives to all life, and breath, and all
things, even to those that are Gentiles, and strangers to the
commonwealth of Israel and to Israel's God. He knows those perfectly
whom we know nothing of. He gives food and raiment even to those to
whom he has not shown his word and statutes. God's common gifts to
mankind oblige us to honour all men. Or the expression denotes the
particular care which Providence takes of strangers in distress, which
we ought to praise him for (Ps. cxlvi. 9, The Lord preserveth the
strangers), and to imitate him, to serve him, and concur with him
therein, being forward to make ourselves instruments in his hand of
kindness to strangers. (2.) The afflicted condition which the
Israelites themselves had been in, when they were strangers in Egypt.
Those that have themselves been in distress, and have found mercy with
God, should sympathize most feelingly with those that are in the like
distress and be ready to show kindness to them. The people of the Jews,
notwithstanding these repeated commands given them to be kind to
strangers, conceived a rooted antipathy to the Gentiles, whom they
looked upon with the utmost disdain, which made them envy the grace of
God and the gospel of Christ, and this brought a final ruin upon
themselves.
3. We are here taught our duty to ourselves (v. 16): Circumcise the
foreskin of your hearts. that is, "Cast away from you all corrupt
affections and inclinations, which hinder you from fearing and loving
God. Mortify the flesh with the lusts of it. Away with all filthiness
and superfluity of naughtiness, which obstruct the free course of the
word of God to your hearts. Rest not in the circumcision of the body,
which was only the sign, but be circumcised in heart, which is the
thing signified." See Rom. ii. 29. The command of Christ goes further
than this, and obliges us not only to cut off the foreskin of the
heart, which may easily be spared, but to cut off the right hand and to
pluck out the right eye that is an offence to us; the more spiritual
the dispensation is the more spiritual we are obliged to be, and to go
the closer in mortifying sin. And be no more stiff-necked, as they had
been hitherto, ch. ix. 24. "Be not any longer obstinate against divine
commands and corrections, but ready to comply with the will of God in
both." The circumcision of the heart makes it ready to yield to God,
and draw in his yoke.
II. We are here most pathetically persuaded to our duty. Let but reason
rule us, and religion will.
1. Consider the greatness and glory of God, and therefore fear him, and
from that principle serve and obey him. What is it that is thought to
make a man great, but great honour, power, and possessions? Think then
how great the Lord our God is, and greatly to be feared. (1.) He has
great honour, a name above every name. He is God of gods, and Lord of
lords, v. 17. Angels are called gods, so are magistrates, and the
Gentiles had gods many, and lords many, the creatures of their own
fancy; but God is infinitely above all these nominal deities. What an
absurdity would it be for them to worship other gods when the God to
whom they had sworn allegiance was the God of gods! (2.) He has great
power. He is a mighty God and terrible (v. 17), who regardeth not
persons. He has the power of a conqueror, and so he is terrible to
those that resist him and rebel against him. He has the power of a
judge, and so he is just to all those that appeal to him or appear
before him. And it is as much the greatness and honour of a judge to be
impartial in his justice, without respect to persons or bribes, as it
is to a general to be terrible to the enemy. Our God is both. (3.) He
has great possessions. Heaven and earth are his (v. 14), and all the
hosts and stars of both. Therefore he is able to bear us out in his
service, and to make up the losses we sustain in discharging our duty
to him. And yet therefore he has no need of us, nor any thing we have
or can do; we are undone without him, but he is happy without us, which
makes the condescensions of his grace, in accepting us and our
services, truly admirable. Heaven and earth are his possession, and yet
the Lord's portion is his people.
2. Consider the goodness and grace of God, and therefore love him, and
from that principle serve and obey him. His goodness is his glory as
much as his greatness. (1.) He is good to all. Whomsoever he finds
miserable, to them he will be found merciful: He executes the judgment
of the fatherless and widow, v. 18. It is his honour to help the
helpless, and to succour those that most need relief and that men are
apt to do injury to, or at least to put a light upon. See Ps. lxviii.
4, 5; cxlvi. 7, 9. (2.) But truly God is good to Israel in a special
obligations to him: "He is thy praise, and he is thy God, v. 21.
Therefore love him and serve him, because of the relation wherein he
stands to thee. He is thy God, a God in covenant with thee, and as such
he is thy praise," that is [1.] "He puts honour upon thee; he is the
God in whom, all the day long, thou mayest boast that thou knowest him,
and art known of him. If he is thy God, he is thy glory." [2.] "He
expects honour from thee. He is thy praise," that is "he is the God
whom thou art bound to praise; if he has not praise from thee, whence
may he expect it?" He inhabits the praises of Israel. Consider, First,
The gracious choice he made of Israel, v. 15. "He had a delight in thy
fathers, and therefore chose their seed." Not that there was any thing
in them to merit his favour, or to recommend them to it, but so it
seemed good in his eyes. He would be kind to them, though he had no
need of them. Secondly, The great things he had done for Israel, v. 21,
22. He reminds them not only of what they had heard with their ears,
and which their fathers had told them of, but of what they had seen
with their eyes, and which they must tell their children of,
particularly that within a few generations seventy souls (for they were
no more when Jacob went down into Egypt) increased to a great nation,
as the stars of heaven for multitude. And the more they were in number
the more praise and service God expected from them; yet it proved, as
in the old world, that when they began to multiply they corrupted
themselves.
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D E U T E R O N O M Y
CHAP. XI.
With this chapter Moses concludes his preface to the repetition of the
statutes and judgments which they must observe to do. He repeats the
general charge (ver. 1), and, having in the close of the foregoing
chapter begun to mention the great things God had done among them, in
this, I. He specifies several of the great works God had done before
their eyes, ver. 2-7. II. He sets before them, for the future, life and
death, the blessing and the curse, according as they did, or did not,
keep God's commandments, that they should certainly prosper if they
were obedient, should be blessed with plenty of all good things (ver.
8-15), and with victory over their enemies, and the enlargement of
their coast thereby, ver. 22-25. But their disobedience would
undoubtedly be their ruin, ver. 16, 17. III. He directs them what means
to use that they might keep in mind the law of God, ver. 18-21. And,
IV. Concludes all with solemnly charging them to choose which they
would have, the blessing or the curse, ver. 26, &c.
Persuasives to Obedience. (b. c. 1451.)
1 Therefore thou shalt love the Lord thy God, and keep his charge, and
his statutes, and his judgments, and his commandments, alway. 2 And
know ye this day: for I speak not with your children which have not
known, and which have not seen the chastisement of the Lord your God,
his greatness, his mighty hand, and his stretched out arm, 3 And his
miracles, and his acts, which he did in the midst of Egypt unto Pharaoh
the king of Egypt, and unto all his land; 4 And what he did unto the
army of Egypt, unto their horses, and to their chariots; how he made
the water of the Red sea to overflow them as they pursued after you,
and how the Lord hath destroyed them unto this day; 5 And what he did
unto you in the wilderness, until ye came into this place; 6 And what
he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben:
how the earth opened her mouth, and swallowed them up, and their
households, and their tents, and all the substance that was in their
possession, in the midst of all Israel: 7 But your eyes have seen all
the great acts of the Lord which he did.
Because God has made thee as the stars of heaven for multitude (so the
preceding chapter concludes), therefore thou shalt love the Lord thy
God (so this begins). Those whom God has built up into families, whose
beginning was small, but whose latter end greatly increases, should use
that as an argument with themselves why they should serve God. Thou
shalt keep his charge, that is, the oracles of his word and ordinances
of his worship, with which they were entrusted and for which they were
accountable. It is a phrase often used concerning the office of the
priests and Levites, for all Israel was a kingdom of priests, a holy
nation. Observe the connection of these two: Thou shalt love the Lord
and keep his charge, since love will work in obedience, and that only
is acceptable obedience which flows from a principle of love. 1 John v.
3.
Mention is made of the great and terrible works of God which their eyes
had seen, v. 7. This part of his discourse Moses addresses to the
seniors among the people, the elders in age; and probably the elders in
office were so, and were now his immediate auditors: there were some
among them that could remember their deliverance out of Egypt, all
above fifty, and to them he speaks this, not to the children, who knew
it by hearsay only, v. 2. Note, God's mercies to us when we were young
we should remember and retain the impressions of when we are old; what
our eyes have seen, especially in our early days, has affected us, and
should be improved by us long after. They had seen what terrible
judgments God had executed upon the enemies of Israel's peace, 1. Upon
Pharaoh and the Egyptians that enslaved them. What a fine country was
ruined and laid waste by one plague after another, to force Israel's
enlargement! v. 3. What a fine army was entirely drowned in the Red
Sea, to prevent Israel's being re-enslaved! v. 4. Thus did he give
Egypt for their ransom, Isa. xliii. 3. Rather shall that famous kingdom
be destroyed than that Israel shall not be delivered. 2. Upon Dathan
and Abiram that embroiled them. Remember what he did in the wilderness
(v. 5), by how many necessary chastisements (as they are called, v. 2)
they were kept from ruining themselves, particularly when those daring
Reubenites defied the authority of Moses and headed a dangerous
rebellion against God himself, which threatened the ruin of a whole
nation, and might have ended in that if the divine power had not
immediately crushed the rebellion by burying the rebels alive, them and
all that was in their possession, v. 6. What was done against them,
though misinterpreted by the disaffected party (Num. xvi. 41), was
really done in mercy to Israel. To be saved from the mischiefs of
insurrections at home is as great a kindness to a people, and therefore
lays them under as strong obligations, as protection from the invasion
of enemies abroad.
8 Therefore shall ye keep all the commandments which I command you this
day, that ye may be strong, and go in and possess the land, whither ye
go to possess it; 9 And that ye may prolong your days in the land,
which the Lord sware unto your fathers to give unto them and to their
seed, a land that floweth with milk and honey. 10 For the land,
whither thou goest in to possess it, is not as the land of Egypt, from
whence ye came out, where thou sowedst thy seed, and wateredst it with
thy foot, as a garden of herbs: 11 But the land, whither ye go to
possess it, is a land of hills and valleys, and drinketh water of the
rain of heaven: 12 A land which the Lord thy God careth for: the eyes
of the Lord thy God are always upon it, from the beginning of the year
even unto the end of the year. 13 And it shall come to pass, if ye
shall hearken diligently unto my commandments which I command you this
day, to love the Lord your God, and to serve him with all your heart
and with all your soul, 14 That I will give you the rain of your land
in his due season, the first rain and the latter rain, that thou mayest
gather in thy corn, and thy wine, and thine oil. 15 And I will send
grass in thy fields for thy cattle, that thou mayest eat and be full.
16 Take heed to yourselves, that your heart be not deceived, and ye
turn aside, and serve other gods, and worship them; 17 And then the
Lord's wrath be kindled against you, and he shut up the heaven, that
there be no rain, and that the land yield not her fruit; and lest ye
perish quickly from off the good land which the Lord giveth you.
Still Moses urges the same subject, as loth to conclude till he had
gained his point. "If thou wilt enter into life, if thou wilt enter
into Canaan, a type of that life, and find it a good land indeed to
thee, keep the commandments: Keep all the commandments which I command
you this day; love God, and serve him with all your heart."
I. Because this was the way to get and keep possession of the promised
land. 1. It was the way to get possession (v. 8): That you may be
strong for war, and so go in and possess it. So little did they know
either of hardship or hazard in the wars of Canaan that he does not say
they should go in and fight for it; no, they had nothing in effect to
do but go in and possess it. He does not go about to teach them the art
of war, how to draw the bow, and use the sword, and keep ranks, that
they might be strong, and go in and possess the land; no, but let them
keep God's commandments, and their religion, while they are true to it,
will be their strength, and secure their success. (2.) It was the way
to keep possession (v. 9): That you may prolong your days in this land
that your eye is upon. Sin tends to the shortening of the days of
particular persons and to the shortening of the days of a people's
prosperity; but obedience will be a lengthening out of their
tranquillity.
II. Because the land of Canaan, into which they were going, had a more
sensible dependence upon the blessing of heaven than the land of Egypt
had, v. 10-12. Egypt was a country fruitful enough, but it was all
flat, and was watered, not as other countries with rain (it is said of
Egypt, Zech. xiv. 18, that it has no rain), but by the overflowing of
the river Nile at a certain season of the year, to the improving of
which there was necessary a great deal of the art and labour of the
husbandman, so that in Egypt a man must bestow as much cost and pains
upon a field as upon a garden of herbs. And this made them the more apt
to imagine that the power of their own hands got them this wealth. But
the land of Canaan was an uneven country, a land of hills and valleys,
which not only gave a more pleasing prospect to the eye, but yielded a
greater variety of soils for the several purposes of the husbandman. It
was a land that had no great rivers in it, except Jordan, but drank
water of the rain of heaven, and so, 1. Saved them a great deal of
labour. While the Egyptians were ditching and guttering in the fields,
up to the knees in mud, to bring water to their land, which otherwise
would soon become like the heath in the wilderness, the Israelites
could sit in their houses, warm and easy, and leave it to God to water
their land with the former and the latter rain, which is called the
river of God (Ps. lxv. 9), perhaps in allusion to, and contempt of, the
river of Egypt, which that nation was so proud of. Note, The better God
has provided, by our outward condition, for our ease and convenience,
the more we should abound in his service: the less we have to do for
our bodies the more we should do for God and our souls. 2. So he
directed them to look upwards to God, who giveth us rain from heaven
and fruitful seasons (Acts xiv. 17), and promised to be himself as the
dew unto Israel, Hos. xiv. 5. Note, (1.) Mercies bring with them the
greatest comfort and sweetness when we see them coming from heaven, the
immediate gifts of divine Providence. (2.) The closer dependence we
have upon God the more cheerful we should be in our obedience to him.
See how Moses here magnifies the land of Canaan above all other lands,
that the eyes of God were always upon it, that is, they should be so,
to see that nothing was wanting, while they kept close to God and duty;
its fruitfulness should be not so much the happy effect of its soil as
the immediate fruit of the divine blessing; this may be inferred from
its present state, for it is said to be at this day, now that God has
departed from it, as barren a spot of ground as perhaps any under
heaven. Call it not Naomi: call it Marah.
III. Because God would certainly bless them with an abundance of all
good things if they would love him and serve him (v. 13-15): I will
give you the rain of your land in due season, so that they should
neither want it when the ground called for it nor have it in excess;
but they should have the former rain, which fell at seed-time, and the
latter rain, which fell before the harvest, Amos iv. 7. This
represented all the seasonable blessings which God would bestow upon
them, especially spiritual comforts, which should come as the latter
and former, rain, Hos. vi. 3. And the earth thus watered produced, 1.
Fruits for the service of man, corn and wine, and oil, Ps. civ. 13-15.
2. Grass for the cattle, that they also might be serviceable to man,
that he might eat of them and be full, v. 15. Godliness hath here the
promise of the life that now is; but the favour of God shall put
gladness into the heart, more than the increase of corn, and wine, and
oil will.
IV. Because their revolt from God to idols. would certainly be their
ruin: Take heed that your hearts be not deceived, v. 16, 17. All that
forsake God to set their affection upon, or pay their devotion to, any
creature, will find themselves wretchedly deceived to their own
destruction; and this will aggravate it that it was purely for want of
taking heed. A little care would have prevented their being imposed
upon by the great deceiver. To awaken them to take heed, Moses here
tells them plainly that if they should turn aside to other gods, 1.
They would provoke the wrath of God against them; and who knows the
power of that anger? 2. Good things would be turned away from them; the
heaven would withhold its rain, and then of course the earth would not
yield its fruit. 3. Evil things would come upon them; they would perish
quickly from off this good land. And the better the land was the more
grievous it would be to perish from it. The goodness of the land would
not be their security, when the badness of the inhabitants had made
them ripe for ruin.
18 Therefore shall ye lay up these my words in your heart and in your
soul, and bind them for a sign upon your hand, that they may be as
frontlets between your eyes. 19 And ye shall teach them your
children, speaking of them when thou sittest in thine house, and when
thou walkest by the way, when thou liest down, and when thou risest up.
20 And thou shalt write them upon the door posts of thine house, and
upon thy gates: 21 That your days may be multiplied, and the days of
your children, in the land which the Lord sware unto your fathers to
give them, as the days of heaven upon the earth. 22 For if ye shall
diligently keep all these commandments which I command you, to do them,
to love the Lord your God, to walk in all his ways, and to cleave unto
him; 23 Then will the Lord drive out all these nations from before
you, and ye shall possess greater nations and mightier than yourselves.
24 Every place whereon the soles of your feet shall tread shall be
yours: from the wilderness and Lebanon, from the river, the river
Euphrates, even unto the uttermost sea shall your coast be. 25 There
shall no man be able to stand before you: for the Lord your God shall
lay the fear of you and the dread of you upon all the land that ye
shall tread upon, as he hath said unto you.
Here, I. Moses repeats the directions he had given for the guidance and
assistance of the people in their obedience, and for the keeping up of
religion among them (v. 18-20), which is much to the same purport with
what we had before, ch. vi. 6, &c. Let us all be directed by the three
rules here given:--1. Let our hearts be filled with the word of God:
Lay up these words in your heart and in your soul. The heart must be
the treasury or store-house in which the word of God must be laid up,
to be used upon all occasions. We cannot expect good practices in the
conversation, unless there be good thoughts, good affections, and good
principles, in the heart. 2. Let our eyes be fixed upon the word of
God. "Bind these words for a sign upon your hand, which is always in
view (Isa. xlix. 16), and as frontlets between your eyes, which you
cannot avoid the sight of; let them be as ready and familiar to you,
and have your eye as constantly upon them, as if they were written upon
your door-posts, and could not be overlooked either when you go out or
when you come in." Thus we must lay God's judgments before us, having a
constant regard to them, as the guide of our way, as the rule of our
work, Ps. cxix. 30. 3. Let our tongues be employed about the word of
God. Let it be the subject of our familiar discourse, wherever we are;
especially with our children, who must be taught the service of God, as
the one thing needful, much more needful than either the rules of
decency or the calling they must live by in this world. Great care and
pains must be taken to acquaint children betimes, and to affect them,
with the word of God and the wondrous things of his law. Nor will any
thing contribute more to the prosperity and perpetuity of religion in a
nation than the good education of children: if the seed be holy, it is
the substance of a land.
II. He repeats the assurances he had before given them, in God's name,
of prosperity and success if they were obedient. 1. They should have a
happy settlement, v. 21. Their days should be multiplied; and, when
they were fulfilled, the days of their children likewise should be
many, as the days of heaven, that is, Canaan should be sure to them and
their heirs for ever, as long as the world stands, if they did not by
their own sin throw themselves out of it. 2. It should not be in the
power of their enemies to give them any disturbance, nor make them upon
any account uneasy. "If you will keep God's commandments, and be
careful to do your duty (v. 22), God will not only crown the labours of
the husbandman with plenty of the fruits of the earth, but he will own
and succeed the more glorious undertakings of the men of war. Victory
shall attend your arms; which way soever they turn, God will drive out
these nations, and put you in possession of their land," v. 23, 24.
Their territories should be enlarged to the utmost extent of the
promise, Gen. xv. 18. And all their neighbours should stand in awe of
them, v. 25. Nothing contributes more to the making of a nation
considerable abroad, valuable to its friends and formidable to its
enemies, than religion reigning in it; for who can be against those
that have God for them? And he is certainly for those that are
sincerely for him, Prov. xiv. 34.
The Blessing and the Curse. (b. c. 1451.)
26 Behold, I set before you this day a blessing and a curse; 27 A
blessing, if ye obey the commandments of the Lord your God, which I
command you this day: 28 And a curse, if ye will not obey the
commandments of the Lord your God, but turn aside out of the way which
I command you this day, to go after other gods, which ye have not
known. 29 And it shall come to pass, when the Lord thy God hath
brought thee in unto the land whither thou goest to possess it, that
thou shalt put the blessing upon mount Gerizim, and the curse upon
mount Ebal. 30 Are they not on the other side Jordan, by the way
where the sun goeth down, in the land of the Canaanites, which dwell in
the champaign over against Gilgal, beside the plains of Moreh? 31 For
ye shall pass over Jordan to go in to possess the land which the Lord
your God giveth you, and ye shall possess it, and dwell therein. 32
And ye shall observe to do all the statutes and judgments which I set
before you this day.
Here Moses concludes his general exhortations to obedience; and his
management is very affecting, and such as, one would think, should have
engaged them for ever to God, and should have left impressions upon
them never to be worn out.
I. He sums up all his arguments for obedience in two words, the
blessing and the curse (v. 26), that is, the rewards and the
punishments, as they stand in the promises and the threatenings, which
are the great sanctions of the law, taking hold of hope and fear, those
two handles of the soul, by which it is caught, held, and managed.
These two, the blessing and the curse, he set before them, that is, 1.
He explained them, that they might know them; he enumerated the
particulars contained both in the blessing and in the curse, that they
might see the more fully how desirable the blessing was, and how
dreadful the curse. 2. He confirmed them, that they might believe them,
made it evident to them, by the proofs he produced of his own
commission, that the blessing was not a fool's paradise, nor the curse
a bugbear, but that both were real declarations of the purpose of God
concerning them. 3. He charged them to choose which of these they would
have, so fairly does he deal with them, and so far is he from putting
out the eyes of these men, as he was charged, Num. xvi. 14. They and we
are plainly told on what terms we stand with Almighty God. (1.) If we
be obedient to his laws, we may be sure of a blessing, v. 27. But, (2.)
If we be disobedient, we may be as sure of a curse, v. 28. Say you to
the righteous (for God has said it, and all the world cannot unsay it)
that it shall be well with them: but woe to the wicked, it shall be ill
with them.
II. He appoints a public and solemn proclamation to be made of the
blessing and curse which he had set before them, upon the two mountains
of Gerizim and Ebal, v. 29, 30. We have more particular directions for
this solemnity in ch. xxvii. 11, &c., and an account of the performance
of it, Josh. viii. 33, &c. It was to be done, and was done, immediately
upon their coming into Canaan, that when they first took possession of
that land they might know upon what terms they stood. The place where
this was to be done is particularly described by Moses, though he never
saw it, which is one circumstance among many that evidences his divine
instructions. It is said be near the plain, or oaks, or meadows, of
Moreh, which was one of the first places that Abraham came to in
Canaan; so that in sending them thither, to hear the blessing and the
curse, God reminded them of the promise he made to Abraham in that very
place, Gen. xii. 6, 7. The mention of this appointment here serves, 1.
For the encouragement of their faith in the promise of God, that they
should be masters of Canaan quickly. Do it (says Moses) on the other
side Jordan (v. 30), for you may be confident you shall pass over
Jordan, v. 31. The institution of this service to be done in Canaan was
an assurance to them that they should be brought into possession of it,
and a token like that which God gave to Moses (Exod. iii. 12): You
shall serve God upon this mountain. And, 2. It serves for an engagement
upon them to be obedient, that they might escape that curse, and obtain
that blessing, which, besides what they had already heard, they must
shortly be witnesses to the solemn publication of (v. 32): "You shall
observe to do the statutes and judgements, that you may not in that
solemnity be witnesses against yourselves."
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D E U T E R O N O M Y
CHAP. XII.
Moses at this chapter comes to the particular statues which he had to
give in charge to Israel, and he begins with those which relate to the
worship of God, and particularly those which explain the second
commandment, about which God is in a special manner jealous. I. They
must utterly destroy all relics and remains of idolatry, ver. 1-3. II.
They must keep close to the tabernacle, ver. 4, 5. The former precept
was intended to prevent all false worship, the latter to preserve the
worship God had instituted. By this latter law, 1. They are commanded
to bring all their offerings to the altar of God, and all their holy
things to the place which he should choose, ver. 6, 7, 11, 12, 14, 18,
26-28. 2. They are forbidden, in general, to do as they now did in the
wilderness (ver. 8-11), and as the Canaanites had done (ver. 29-32),
and, in particular, to eat the hallowed things at their own houses
(ver. 13, 17, 18), or to forsake the instituted ministry, ver. 19. 3.
They are permitted to eat flesh as common food at their own houses,
provided they do not eat the blood, ver. 15, 16, and again, ver. 20-26.
Relics of Idolatry to Be Destroyed. (b. c. 1451.)
1 These are the statutes and judgments, which ye shall observe to do in
the land, which the Lord God of thy fathers giveth thee to possess it,
all the days that ye live upon the earth. 2 Ye shall utterly destroy
all the places, wherein the nations which ye shall possess served their
gods, upon the high mountains, and upon the hills, and under every
green tree: 3 And ye shall overthrow their altars, and break their
pillars, and burn their groves with fire; and ye shall hew down the
graven images of their gods, and destroy the names of them out of that
place. 4 Ye shall not do so unto the Lord your God.
From those great original truths, That there is a God, and that there
is but one God, arise those great fundamental laws, That that God is to
be worshipped, and he only, and that therefore we are to have no other
God before him: this is the first commandment, and the second is a
guard upon it, or a hedge about it. To prevent a revolt to false gods,
we are forbidden to worship the true God in such a way and manner as
the false gods were worshipped in, and are commanded to observe the
instituted ordinances of worship that we may adhere to the proper
object of worship. For this reason Moses is very large in his
exposition of the second commandment. What is contained in this and the
four following chapters mostly refers to that. These are statutes and
judgments which they must observe to do (v. 1), 1. In the days of their
rest and prosperity, when they should be masters of Canaan. We must not
think that our religion is instituted only to be our work in the years
of our servitude, our entertainment in the places of our solitude, and
our consolation in affliction; no, when we come to possess a good land,
still we must keep up the worship of God in Canaan as well as in a
wilderness, when we have grown up as well as when we are children, when
we are full of business as well as when we have nothing else to do. 2.
All the days, as long as you live upon the earth. While we are here in
our state of trial, we must continue in our obedience, even to the end,
and never leave our duty, nor grow weary of well-doing. Now,
I. They are here charged to abolish and extirpate all those things that
the Canaanites had served their idol-gods with, v. 2, 3. Here is no
mention of idol-temples, which countenances the opinion some have, that
the tabernacle Moses reared in the wilderness was the first habitation
that ever was made for religious uses, and that from it temples took
their rise. But the places that had been used, and were now to be
levelled, were enclosures for their worship on mountains and hills (as
if the height of the ground would give advantage to the ascent of their
devotions), and under green trees, either because pleasant or because
awful: whatever makes the mind easy and reverent, contracts and
composes it, was thought to befriend devotion. The solemn shade and
silence of a grove are still admired by those that are disposed to
contemplation. But the advantage which these retirements gave to the
Gentiles in the worship of their idols was that they concealed those
works of darkness which could not bear the light; and therefore they
must all be destroyed, with the altars, pillars, and images, that had
been used by the natives in the worship of their gods, so as that the
very names of them might be buried in oblivion, and not only not be
remembered with respect, but not remembered at all. They must thus
consult, 1. The reputation of their land; let it never be said of this
holy land that it had been thus polluted, but let all these dunghills
be carried away, as things they were ashamed of. 2. The safety of their
religion; let none be left remaining, lest profane unthinking people,
especially in degenerate ages, should make use of them in the service
of the God of Israel. Let these pest-houses be demolished, as things
they were afraid of. He begins the statutes that relate to divine
worship with this, because there must first be an abhorrence of that
which is evil before there can be a steady adherence to that which is
good, Rom. xii. 9. The kingdom of God must be set up, both in persons
and places, upon the ruins of the devil's kingdom; for they cannot
stand together, nor can there be any communion between Christ and
Belial.
II. They are charged not to transfer the rites and usages of idolaters
into he worship of God; no, not under colour of beautifying and
improving it (v. 4): You shall not do so to the Lord your god, that is,
"you must not think to do honour to him by offering sacrifices on
mountains and hills, erecting pillars, planting groves, and setting up
images; no, you must not indulge a luxurious fancy in your worship, nor
think that whatever pleases that will please God: he is above all gods,
and will not be worshipped as other gods are."
Where Sacrifices Must Be Offered; Ceremonial Observances; Cautions Against
Idolatrous Rites. (b. c. 1451.)
5 But unto the place which the Lord your God shall choose out of all
your tribes to put his name there, even unto his habitation shall ye
seek, and thither thou shalt come: 6 And thither ye shall bring your
burnt offerings, and your sacrifices, and your tithes, and heave
offerings of your hand, and your vows, and your freewill offerings, and
the firstlings of your herds and of your flocks: 7 And there ye shall
eat before the Lord your God, and ye shall rejoice in all that ye put
your hand unto, ye and your households, wherein the Lord thy God hath
blessed thee. 8 Ye shall not do after all the things that we do here
this day, every man whatsoever is right in his own eyes. 9 For ye are
not as yet come to the rest and to the inheritance, which the Lord your
God giveth you. 10 But when ye go over Jordan, and dwell in the land
which the Lord your God giveth you to inherit, and when he giveth you
rest from all your enemies round about, so that ye dwell in safety;
11 Then there shall be a place which the Lord your God shall choose to
cause his name to dwell there; thither shall ye bring all that I
command you; your burnt offerings, and your sacrifices, your tithes,
and the heave offering of your hand, and all your choice vows which ye
vow unto the Lord: 12 And ye shall rejoice before the Lord your God,
ye, and your sons, and your daughters, and your menservants, and your
maidservants, and the Levite that is within your gates; forasmuch as he
hath no part nor inheritance with you. 13 Take heed to thyself that
thou offer not thy burnt offerings in every place that thou seest: 14
But in the place which the Lord shall choose in one of thy tribes,
there thou shalt offer thy burnt offerings, and there thou shalt do all
that I command thee. 15 Notwithstanding thou mayest kill and eat
flesh in all thy gates, whatsoever thy soul lusteth after, according to
the blessing of the Lord thy God which he hath given thee: the unclean
and the clean may eat thereof, as of the roebuck, and as of the hart.
16 Only ye shall not eat the blood; ye shall pour it upon the earth as
water. 17 Thou mayest not eat within thy gates the tithe of thy corn,
or of thy wine, or of thy oil, or the firstlings of thy herds or of thy
flock, nor any of thy vows which thou vowest, nor thy freewill
offerings, or heave offering of thine hand: 18 But thou must eat them
before the Lord thy God in the place which the Lord thy God shall
choose, thou, and thy son, and thy daughter, and thy manservant, and
thy maidservant, and the Levite that is within thy gates: and thou
shalt rejoice before the Lord thy God in all that thou puttest thine
hands unto. 19 Take heed to thyself that thou forsake not the Levite
as long as thou livest upon the earth. 20 When the Lord thy God shall
enlarge thy border, as he hath promised thee, and thou shalt say, I
will eat flesh, because thy soul longeth to eat flesh; thou mayest eat
flesh, whatsoever thy soul lusteth after. 21 If the place which the
Lord thy God hath chosen to put his name there be too far from thee,
then thou shalt kill of thy herd and of thy flock, which the Lord hath
given thee, as I have commanded thee, and thou shalt eat in thy gates
whatsoever thy soul lusteth after. 22 Even as the roebuck and the
hart is eaten, so thou shalt eat them: the unclean and the clean shall
eat of them alike. 23 Only be sure that thou eat not the blood: for
the blood is the life; and thou mayest not eat the life with the flesh.
24 Thou shalt not eat it; thou shalt pour it upon the earth as water.
25 Thou shalt not eat it; that it may go well with thee, and with thy
children after thee, when thou shalt do that which is right in the
sight of the Lord. 26 Only thy holy things which thou hast, and thy
vows, thou shalt take, and go unto the place which the Lord shall
choose: 27 And thou shalt offer thy burnt offerings, the flesh and
the blood, upon the altar of the Lord thy God: and the blood of thy
sacrifices shall be poured out upon the altar of the Lord thy God, and
thou shalt eat the flesh. 28 Observe and hear all these words which I
command thee, that it may go well with thee, and with thy children
after thee for ever, when thou doest that which is good and right in
the sight of the Lord thy God. 29 When the Lord thy God shall cut off
the nations from before thee, whither thou goest to possess them, and
thou succeedest them, and dwellest in their land; 30 Take heed to
thyself that thou be not snared by following them, after that they be
destroyed from before thee; and that thou enquire not after their gods,
saying, How did these nations serve their gods? even so will I do
likewise. 31 Thou shalt not do so unto the Lord thy God: for every
abomination to the Lord, which he hateth, have they done unto their
gods; for even their sons and their daughters they have burnt in the
fire to their gods. 32 What thing soever I command you, observe to do
it: thou shalt not add thereto, nor diminish from it.
There is not any one particular precept (as I remember) in all the law
of Moses so largely pressed and inculcated as this, by which they are
all tied to bring their sacrifices to that one altar which was set up
in the court of the tabernacle, and there to perform all the rituals of
their religion; for, as to moral services, then, no doubt, as now, men
might pray everywhere, as they did in their synagogues. The command to
do this, and the prohibition of the contrary, are here repeated again
and again, as we teach children: and yet we are sure that there is in
scripture no vain repetition; but all this stress is laid upon it, 1.
Because of the strange proneness there was in the hearts of the people
to idolatry and superstition, and the danger of their being seduced by
the many temptations which they would be surrounded with. 2. Because of
the great use which the observance of this appointment would be of to
them, both to prevent the introducing of corrupt customs into their
worship and to preserve among them unity and brotherly love, that,
meeting all in one place, they might continue both of one way and of
one heart. 3. Because of the significancy of this appointment. They
must keep to one place, in token of their belief of those two great
truths, which we find together (1 Tim. ii. 5), That there is one God,
and one Mediator between God and man. It not only served to keep up the
notion of the unity of the Godhead, but was an intimation to them
(though they could not stedfastly discern it) of the one only way of
approach to God and communion with him, in and by the Messiah.
Let us now reduce this long charge to its proper heads.
I. It is here promised that when they were settled in Canaan, when they
had rest from their enemies, and dwelt in safety, God would choose a
certain place, which he would appoint to be the centre of their unity,
to which they should bring all their offerings, v. 10, 11. Observe, 1.
If they just be tied to one place, they should not be left in doubt
concerning it, but should certainly know what place it was. Had Christ
intended, under the gospel, to make any one place such a seat of power
as Rome pretends to be, we should not have been left so destitute of
instruction as we are concerning the appointed place. 2. God does not
leave it to them to choose the place, lest the tribes should have
quarrelled about it, each striving, for their secular advantage, to
have it among them; but he reserves the choice to himself, as he does
the designation of the Redeemer and the institution of holy ordinances.
3. He does not appoint the place now, as he had appointed mounts
Gerizim and Ebal, for the pronouncing of the blessings and curses (ch.
xi. 29), but reserves the doing of it till hereafter, that hereby they
might be made to expect further directions from heaven, and a divine
conduct, after Moses should be removed. The place which God would
choose is said to be the place where he would put his name, that is,
which he would have to be called his, where his honour should dwell,
where he would manifest himself to his people, and make himself known,
as men do by their names, and where he would receive addresses, by
which his name is both praised and called upon. It was to be his
habitation, where, as King of Israel, he would keep court, and be found
by all those that reverently sought him. The ark was the token of God's
presence, and where that was put there God put his name, and that was
his habitation. It contained the tables of the law; for none must
expect to receive favours from God's hand but those that are willing to
receive the law from his mouth. The place which God first chose for the
ark to reside in was Shiloh; and, after that place had sinned away its
honours, we find the ark at Kirjath-jearim and other places; but at
length, in David's time, it was fixed at Jerusalem, and God said
concerning Solomon's temple, more expressly than ever he had said
concerning any other place, This I have chosen for a house of
sacrifice, 2 Chron. vii. 12. Compare 2 Chron. vi. 5. Now, under the
gospel, we have no temple that sanctifies the gold, no altar that
sanctifies the gift, but Christ only; and, as to the places of worship,
the prophets foretold that in every place the spiritual incense should
be offered, Mal. i. 11. And our Saviour has declared that those are
accepted as true worshippers who worship God in sincerity and truth,
without regard either to this mountain or Jerusalem, John iv. 23.
II. They are commanded to bring all their burnt-offerings and
sacrifices to this place that God would choose (v. 6 and again v. 11):
Thither shall you bring all that I command you; and (v. 14), There thou
shalt offer thy burnt offerings; and (v. 27), The flesh and the blood
must be offered upon the altar of the Lord thy God. And of their
peace-offerings, here called their sacrifices, though they were to eat
the flesh, yet the blood was to be poured out upon the altar. By this
they were taught that sacrifices and offerings God did not desire, nor
accept, for their own sake, nor for any intrinsic worth in them, as
natural expressions of homage and adoration; but that they received
their virtue purely from that altar on which they were offered, as it
typified Christ; whereas prayers and praises, as much more necessary
and valuable, were to be offered every day by the people of God
wherever they were. A devout Israelite might honour God, and keep up
communion with him, and obtain mercy from him, though he had not an
opportunity, perhaps, for many months together, of bringing a sacrifice
to his altar. But this signified the obligation we Christians are under
to offer up all our spiritual sacrifices to God in the name of Jesus
Christ, hoping for acceptance only upon the score of his mediation, 1
Pet. ii. 5.
III. They are commanded to feast upon their hallowed things before the
Lord, with holy joy. They must not only bring to the altar the
sacrifices which were to be offered to God, but hey must bring to the
place of the altar all those things which they were appointed by the
law to eat and drink, to the honour of God, in token of their communion
with him, v. 6. Their, tithes, and heave-offerings of their hand, that
is, their first-fruits, their vows, and free-will-offerings, and
firstlings, all those things which were to be religiously made use of
either by themselves or by the priests and Levites, must be brought to
the place which God would choose; as all the revenues of the crown,
from all parts of the kingdom, are brought into the exchequer. And (v.
7): There you shall eat before the Lord, and rejoice in all that you
put your hands unto; and again (v. 12), You shall rejoice before the
Lord, you, and your sons, and your daughters. Observe here, 1. That
what we do in the service of God and to his glory redounds to our
benefit, if it be not our own fault. Those that sacrifice to God are
welcome to eat before him, and to feast upon their sacrifices: he sups
with us, and we with him, Rev. iii. 20. If we glorify God, we edify
ourselves, and cultivate our own minds, through the grace of God, by
the increase of our knowledge and faith, the enlivening of devout
affections, and the confirming of gracious habits and resolutions: thus
is the soul nourished. 2. That work for God should be done with holy
joy and cheerfulness. You shall eat and rejoice, v. 7, and again, v. 12
and v. 18. (1.) Now while they were before the Lord they must rejoice,
v. 12. It is the will of God that we should serve him with gladness;
none displeased him more than those that covered his altar with tears.
Mal. ii. 13. See what a good Master we serve, who has made it our duty
to sing at our work. Even the children and servants must rejoice with
them before God, that the services of religion might be a pleasure to
them, and not a task or drudgery. (2.) They must carry away with them
the grateful relish of that delight which they found in communion with
God; they must rejoice in all that they put their hands unto, v. 7.
Some of the comfort which they must take with them into their common
employments; and, being thus strengthened in soul, whatever they did
they must do it heartily and cheerfully. And this holy pious joy in God
and his goodness, with which we are to rejoice evermore, would be the
best preservative against the sin and snare of vain and carnal mirth
and a relief against the sorrows of the world.
IV. They are commanded to be kind to the Levites. Did they feast with
joy? The Levites must feast with them, and rejoice with them, v. 12,
and again, v. 18; and a general caution (v. 19), Take heed that thou
forsake not the Levite as long as thou livest. There were Levites that
attended the altar as assistants to the priests, and these must not be
forsaken, that is, the service they performed must be constantly
adhered to; no other altar must be set up than that which God
appointed; for that would be to forsake the Levites. But this seems to
be spoken of the Levites that were dispersed in the country to instruct
the people in the law of God, and to assist them in their devotions;
for it is the Levite within their gates that they are here commanded to
make much of. It is a great mercy to have Levites near us, within our
gates, that we may ask the law at their mouth, and at our feasts to be
a check upon us, to restrain excesses. And it is the duty of people to
be kind to their ministers that give them good instructions and set
them good examples. As long as we live we shall need their assistance,
till we come to that world where ordinances will be superseded; and
therefore as long as we live we must not forsake the Levites. The
reason given (v. 12) is because the Levite has no part nor inheritance
with you, so that he cannot grow rich by husbandry or trade; let him
therefore share with you in the comfort of your riches. They must give
the Levites their tithes and offerings, settled on them by the law,
because they had no other maintenance.
V. They are allowed to eat common flesh, but not the flesh of their
offerings, in their own houses, wherever they dwelt. What was any way
devoted to God they must not eat at home, v. 13, 17. But what was not
so devoted they might kill and eat of at their pleasure, v. 15. And
this permission is again repeated, v. 20-22. It should seem that while
they were in the wilderness they did not eat the flesh of any of those
kinds of beasts that were used in sacrifice, but what was killed at the
door of the tabernacle, and part of it presented to God as a
peace-offering, Lev. xvii. 3, 4. But when they came to Canaan, where
they must live at a great distance from the tabernacle, they might kill
what they pleased for their own use of their flocks and herds, without
bringing part to the altar. This allowance is very express, and
repeated, lest Satan should take occasion from that law which forbade
the eating of their sacrifices at their own houses to suggest to them,
as he did to our first parents, hard thoughts of God, as if he grudged
them: Thou mayest eat whatsoever thy soul lusteth after. There is a
natural regular appetite, which it is lawful to gratify with temperance
and sobriety, not taking too great a pleasure in the gratification, nor
being uneasy if it be crossed. The unclean, who might not eat of the
holy things, yet might eat of the same sort of flesh when it was only
used as common food. The distinction between clean persons and unclean
was sacred, and designed for the preserving of the honour of their holy
feasts, and therefore must not be brought into their ordinary meals.
This permission has a double restriction:--1. They must eat according
to the blessing which God had given them, v. 15. Note, It is not only
our wisdom, but our duty, to live according to our estates, and not to
spend above what we have. As it is unjust on the one hand to hoard what
should be laid out, so it is much more unjust to lay out more than we
have; for what is not our own must needs be another's, who is thereby
robbed and defrauded. And this, I say, is much more unjust, because it
is easier afterwards to distribute what has been unduly spared, and so
to make a sort of restitution for the wrong, than it is to repay to
wife, and children, and creditors, what has been unduly spent. Between
these two extremes let wisdom find the mean, and then let watchfulness
and resolution keep it. 2. They must not eat blood (v. 16, and again,
v. 23): Only be sure that thou eat not the blood (v. 24), Thou shalt
not eat it; and (v. 25), Thou shalt not eat it, that it may go well
with thee. When they could not bring the blood to the altar, to pour it
out there before the Lord, as belonging to him, they must pour it out
upon the earth, as not belonging to them, because it was the life, and
therefore, as an acknowledgment, belonged to him who gives life, and,
as an atonement, belonged to him to whom life is forfeited. Bishop
Patrick thinks one reason why they were forbidden thus strictly the
eating of blood was to prevent the superstitions of the old idolaters
about the blood of their sacrifices, which they thought their demons
delighted in, and by eating of which they imagined that they had
communion with them.
VI. They are forbidden to keep up either their own corrupt usages in
the wilderness or the corrupt usages of their predecessors in the land
of Canaan.
1. They must not keep up those improper customs which they had got into
in the wilderness, and which were connived at in consideration of the
present unsettledness of their condition (v. 8, 9): You shall not do
after all the things that we do here this day. Never was there a better
governor than Moses, and one would think never a better opportunity of
keeping up good order and discipline than now among the people of
Israel, when they lay so closely encamped under the eye of their
governor; and yet it seems there was much amiss and many irregularities
had crept in among them. We must never expect to see any society
perfectly pure and right, and as it should be till we come to the
heavenly Canaan. They had sacrifices and religious worship, courts of
justice and civil government, and, by the stoning of the man that
gathered sticks on the sabbath day, it appears there was great
strictness used in guarding the most weighty matters of the law; but
being frequently upon the remove, and always at uncertainty, (1.) They
could none of them observe the solemn feasts, and the rites of
cleansing, with the exactness that the law required. And, (2.) Those
among them that were disposed to do amiss had opportunity given them to
do it unobserved by the frequent interruptions which their removals
gave to the administration of justice. But (says Moses) when you come
to Canaan, you shall not do as we do here. Note, When the people of God
are in an unsettled condition, that may be tolerated and dispensed with
which would by no means be allowed at another time. Cases of necessity
are to be considered while the necessity continues; but that must not
be done in Canaan which was done in the wilderness. While a house is in
the building a great deal of dirt and rubbish are suffered to lie by
it, which must all be taken away when the house is built. Moses was now
about to lay down his life and government, and it was a comfort to him
to foresee that Israel would be better in the next reign than they had
been in his.
2. They must not worship the Lord by any of those rites or ceremonies
which the notions of Canaan had made use of in the service of their
gods, v. 29-32. They must not so much as enquire into the modes and
forms of idolatrous worship. What good would it do to them to know
those depths of Satan? Rev. ii. 24. It is best to be ignorant of that
which there is danger of being infected by. They must not introduce the
customs of idolaters, (1.) Because it would be absurd to make those
their patterns whom God had made their slaves and captives, cut off,
and destroyed from before them. The Canaanites had not flourished and
prospered so much in the service of their gods as that the Israelites
should be invited to take up their customs. Those are wretchedly
besotted indeed who will walk in the way of sinners, after they have
seen their end. (2.) Because some of their customs were most barbarous
and inhuman, and such as trampled, not only upon the light and law of
nature, but upon natural affection itself, as burning their sons and
their daughters in the fire to their gods (v. 31), the very mention of
which is sufficient to make it odious, and possess us with a horror of
it. (3.) Because their idolatrous customs were an abomination to the
Lord, and the translating of them into his worship would make even that
an abomination and an affront to him by which they should give him
honour, and by which they hoped to obtain his favour. The case is bad
indeed when the sacrifice itself has become an abomination, Prov. xv.
8. He therefore concludes (v. 32) with the same caution concerning the
worship of God which he had before given concerning the word of God
(ch. iv. 2): "You shall not add thereto any inventions of your own,
under pretence of making the ordinance either more significant or more
magnificent, nor diminish from it, under pretence of making it more
easy and practicable, or of setting aside that which may be spared; but
observe to do all that, and that only, which God has commanded." We may
then hope in our religious worship to obtain the divine acceptance when
we observe the divine appointment. God will have his own work done in
his own way.
__________________________________________________________________
D E U T E R O N O M Y
CHAP. XIII.
Moses is still upon that necessary subject concerning the peril of
idolatry. In the close of the foregoing chapter he had cautioned them
against the peril that might arise from their predecessors the
Canaanites. In this chapter he cautions them against the rise of
idolatry from among themselves; they must take heed lest any should
draw them to idolatry, I. By the pretence of prophecy, ver. 1-5. II. By
the pretence of friendship and relation, ver. 6-11. III. By the
pretence of numbers, ver. 12-18. But in all these cases the temptation
must be resolutely resisted and the tempters punished and cut off.
Cautions Against Idolatry. (b. c. 1451.)
1 If there arise among you a prophet, or a dreamer of dreams, and
giveth thee a sign or a wonder, 2 And the sign or the wonder come to
pass, whereof he spake unto thee, saying, Let us go after other gods,
which thou hast not known, and let us serve them; 3 Thou shalt not
hearken unto the words of that prophet, or that dreamer of dreams: for
the Lord your God proveth you, to know whether ye love the Lord your
God with all your heart and with all your soul. 4 Ye shall walk after
the Lord your God, and fear him, and keep his commandments, and obey
his voice, and ye shall serve him, and cleave unto him. 5 And that
prophet, or that dreamer of dreams, shall be put to death; because he
hath spoken to turn you away from the Lord your God, which brought you
out of the land of Egypt, and redeemed you out of the house of bondage,
to thrust thee out of the way which the Lord thy God commanded thee to
walk in. So shalt thou put the evil away from the midst of thee.
Here is, I. A very strange supposition, v. 1, 2. 1. It is strange that
there should arise any among themselves, especially any pretending to
vision and prophecy, who should instigate them to go and serve other
gods. Was it possible that any who had so much knowledge of the methods
of divine revelation as to be able to personate a prophet should yet
have so little knowledge of the divine nature and will as to go himself
and entice his neighbours after other gods? Could an Israelite ever be
guilty of such impiety? Could a man of sense ever be guilty of such
absurdity? We see it in our own day, and therefore may think it the
less strange; multitudes that profess both learning and religion yet
exciting both themselves and others, not only to worship God by images,
but to give divine honour to saints and angels, which is no better than
going after other gods to serve them; such is the power of strong
delusions. 2. It is yet more strange that the sign or wonder given for
the confirmation of this false doctrine should come to pass. Can it be
thought that God himself should give any countenance to such a vile
proceeding? Did ever a false prophet work a true miracle? It is only
supposed here for two reasons:-- (1.) To strengthen the caution here
given against hearkening to such a one. "Though it were possible that
he should work a true miracle, yet you must not believe him if he tell
you that you must serve other gods, for the divine law against that is
certainly perpetual and unalterable." The supposition is like that in
Gal. i. 8, If we, or an angel from heaven, preach any other gospel to
you--which does not prove it possible that an angel should preach
another gospel, but strongly expresses the certainty and perpetuity of
that which we have received. So here, (2.) It is to fortify them
against the danger of impostures and lying wonders (2 Thess. ii. 9):
"Suppose the credentials he produces be so artfully counterfeited that
you cannot discern the cheat, nor disprove them, yet, if they are
intended to draw you to the service of other gods, that alone is
sufficient to disprove them; no evidence can be admitted against so
clear a truth as that of the unity of the Godhead, and so plain a law
as that of worshipping the one only living and true God." We cannot
suppose that the God of truth should set his seal of miracles to a lie,
to so gross a lie as is supposed in that temptation, Let us go after
other gods. But if it be asked, Why is this false prophet permitted to
counterfeit this broad seal? It is answered here (v. 3): "The Lord your
God proveth you. He suffers you to be set upon by such a temptation to
try your constancy, that both those that are perfect and those that are
false and corrupt may be made manifest. It is to prove you; therefore
see that you acquit yourselves well in the trial, and stand your
ground."
II. Here is a very necessary charge given in this case,
1. Not to yield to the temptation: "Thou shalt not hearken to the
worlds of that prophet, v. 3. Not only thou shalt not do the thing he
tempts thee to, but thou shalt not so much as patiently hear the
temptation, but reject it with the utmost disdain and detestation. Such
a suggestion as this is not to be so much as parleyed with, but the ear
must be stopped against it. Get thee behind me, Satan." Some
temptations are so grossly vile that they will not bear a debate, nor
may we so much as give them the hearing. What follows (v. 4), You shall
walk after the Lord, may be looked upon, (1.) As prescribing a
preservative from the temptation: "Keep close to your duty, and you
keep out of harm's way. God never leaves us till we leave him." Or,
(2.) As furnishing us with an answer to the temptation; say, "It is
written, Thou shalt walk after the Lord, and cleave unto him; and
therefore what have I to do with idols?"
2. Not to spare the tempter, v. 5. That prophet shall be put to death,
both to punish him for the attempt he has made (the seducer must die,
though none were seduced by him--a design upon the crown is treason)
and to prevent his doing further mischief. This is called putting away
the evil. There is no way of removing the guilt but by removing the
guilty; if such a criminal be not punished, those that should punish
him make themselves responsible. And thus the mischief must be put
away; the infection must be kept from spreading by cutting off the
gangrened limb, and putting away the mischief-makers. such Dangerous
diseases as these must be taken in time.
6 If thy brother, the son of thy mother, or thy son, or thy daughter,
or the wife of thy bosom, or thy friend, which is as thine own soul,
entice thee secretly, saying, Let us go and serve other gods, which
thou hast not known, thou, nor thy fathers; 7 Namely, of the gods of
the people which are round about you, nigh unto thee, or far off from
thee, from the one end of the earth even unto the other end of the
earth; 8 Thou shalt not consent unto him, nor hearken unto him;
neither shall thine eye pity him, neither shalt thou spare, neither
shalt thou conceal him: 9 But thou shalt surely kill him; thine hand
shall be first upon him to put him to death, and afterwards the hand of
all the people. 10 And thou shalt stone him with stones, that he die;
because he hath sought to thrust thee away from the Lord thy God, which
brought thee out of the land of Egypt, from the house of bondage. 11
And all Israel shall hear, and fear, and shall do no more any such
wickedness as this is among you.
Further provision is made by this branch of the statute against
receiving the infection of idolatry from those that are near and dear
to us.
I. It is the policy of the tempter to send his solicitations by the
hand of those whom we love, whom we least suspect of any ill design
upon us, and whom we are desirous to please and apt to conform
ourselves to. The enticement here is supposed to come from a brother or
child that are near by nature, from a wife or friend that are near by
choice, and are to us as our own souls, v. 6. Satan tempted Adam by Eve
and Christ by Peter. We are therefore concerned to stand upon our guard
against a bad proposal when the person that makes it can pretend to an
interest in us, that we many never sin against God in compliment to the
best friend we have in the world. The temptation is supposed to be
private: he will entice thee secretly, implying that idolatry is a work
of darkness, which dreads the light and covets to be concealed, and in
which the sinner promises himself, and the tempter promises him,
secrecy and security. Concerning the false gods proposed to be served,
1. The tempter suggests that the worshipping of these gods was the
common practice of the world; and, if they limited their adorations to
an invisible Deity, they were singular, and like nobody, for these gods
were the gods of the people round about them, and indeed of all the
nations of the earth, v. 7. This suggestion draws many away from
religion and godliness, that it is an unfashionable thing; and they
make their court to the world and the flesh because these are the gods
of the people that are round about them. 2. Moses suggests, in
opposition to this, that it had not been the practice of their
ancestors; they are gods which thou hast not known, thou nor thy
fathers. Those that are born of godly parents, and have been educated
in pious exercises, when they are enticed to a vain, loose, careless
way of living should remember that those are ways which they have not
known, they nor their fathers. And will they thus degenerate?
II. It is our duty to prefer God and religion before the best friends
we have in the world. 1. We must not, in complaisance to our friends,
break God's law (v. 8): "Thou shalt not consent to him. nor go with him
to his idolatrous worship, no, not for company, or curiosity, or to
gain a better interest in is affections." It is a general rule, If
sinners entice thee, consent thou not, Prov. i. 10. 2. We must not, in
compassion to our friends, obstruct the course of God's justice. He
that attempts such a thing must not only be looked upon as an enemy, or
dangerous person, whom one should be afraid of, and swear the peace
against, but as a criminal or traitor, whom, in zeal for our sovereign
Lord, his crown and dignity, we are bound to inform against, and cannot
conceal without incurring the guilt of a great misprision (v. 9): Thou
shalt surely kill him. By this law the persons enticed were bound to
the seducer, and to give evidence against him before the proper judges,
that he might suffer the penalty of the law, and that without delay,
which the Jews say is here intended in that phrase, as it is in the
Hebrew, killing thou shalt kill him. Neither the prosecution nor the
execution must be deferred; and he that was first in the former must be
first in the latter, to show that he stood to his testimony: "Thy hand
shall be first upon him, to mark him out as an anathema, and then the
hands of all the people, to put him away as an accursed thing." The
death he must die was that which was looked upon among the Jews as the
severest of all deaths. He must be stoned: and his accusation written
is that he has sought to thrust thee away, by a kind of violence, from
the Lord thy God, v. 10. Those are certainly our worst enemies that
would thrust us from God, our best friend; and whatever draws us to
sin, separates between us and God, is a design upon our life, and to be
resented accordingly, And, lastly, here is the good effect of this
necessary execution (v. 11): All Israel shall hear and fear. They ought
to hear and fear; for the punishment of crimes committed is designed in
terrorem--to terrify, and so to prevent their repetition. And it is to
be hoped they will hear and fear, and by the severity of the
punishment, especially when it is at the prosecution of a father, a
brother, or a friend, will be made to conceive a horror of the sin, as
exceedingly sinful, and to be afraid of incurring the like punishment
themselves. Smite the scorner that sins presumptuously, and the simple,
that is in danger of sinning carelessly, will beware.
12 If thou shalt hear say in one of thy cities, which the Lord thy God
hath given thee to dwell there, saying, 13 Certain men, the children
of Belial, are gone out from among you, and have withdrawn the
inhabitants of their city, saying, Let us go and serve other gods,
which ye have not known; 14 Then shalt thou enquire, and make search,
and ask diligently; and, behold, if it be truth, and the thing certain,
that such abomination is wrought among you; 15 Thou shalt surely
smite the inhabitants of that city with the edge of the sword,
destroying it utterly, and all that is therein, and the cattle thereof,
with the edge of the sword. 16 And thou shalt gather all the spoil of
it into the midst of the street thereof, and shalt burn with fire the
city, and all the spoil thereof every whit, for the Lord thy God: and
it shall be a heap for ever; it shall not be built again. 17 And
there shall cleave nought of the cursed thing to thine hand: that the
Lord may turn from the fierceness of his anger, and show thee mercy,
and have compassion upon thee, and multiply thee, as he hath sworn unto
thy fathers; 18 When thou shalt hearken to the voice of the Lord thy
God, to keep all his commandments which I command thee this day, to do
that which is right in the eyes of the Lord thy God.
Here the case is put of a city revolting from its allegiance to the God
of Israel, and serving other gods.
I. The crime is supposed to be committed, 1. By one of the cities of
Israel, that lay within the jurisdiction of their courts. The church
then judged those only that were within, 1 Cor. v. 12, 13. And, even
when they were ordered to preserve their religion in the first
principles of it by fire and sword to propagate it. Those that are born
within the allegiance of a prince, if they take up arms against him,
are dealt with as traitors, but foreign invaders are not so. The city
that is here supposed to have become idolatrous is one that formerly
worshipped the true God, but had now withdrawn to other gods, which
intimates how great the crime is, and how sore the punishment will be,
of those that, after they have known the way of righteousness, turn
aside from it, 2 Pet. ii. 21. 2. It is supposed to be committed by the
generality of the inhabitants of the city, for we may conclude that, if
a considerable number did retain their integrity, those only that were
guilty were to be destroyed, and the city was to be spared for the sake
of the righteous in it; for will not the Judge of all the earth do
right? No doubt he will. 3. They are supposed to be drawn to idolatry
by certain men, the children of Belial, men that would endure no yoke
(so it signifies), that neither fear God nor regard man, but shake off
all restraints of law and conscience, and are perfectly lost to all
manner of virtue; these are those that say, "Let us serve other gods,"
that will not only allow, but will countenance and encourage, our
immoralities. Belial is put for the devil (2 Cor. vi. 15), and the
children of Belial are his children. These withdraw the inhabitants of
the city; for a little of this old leaven, when it is entertained, soon
leavens the whole lump.
II. The cause is ordered to be tried with a great deal of care (v. 14):
Thou shalt enquire and make search. They must not proceed upon common
fame, or take the information by hearsay, but must examine the proofs,
and not give judgment against them unless the evidence was clear and
the charge fully made out. God himself, before he destroyed Sodom, is
said to have come down to see whether its crimes were according to the
clamour, Gen. xviii. 21. In judicial processes it is requisite that
time, and care, and pains, be taken to find out the truth, and that
search be made without any passion, prejudice, or partiality. The
Jewish writers say that, though particular persons who were idolaters
might be judged by the inferior courts, the defection of a city was to
be tried by the great Sanhedrim; and, if it appeared that they were
thrust away to idolatry, two learned men were sent to them to admonish
and reclaim them. If they repented, all would be well; if not, then all
Israel must go up to war against them, to testify their indignation
against idolatry and to stop the spreading of the contagion.
III. If the crime were proved, and the criminals were incorrigible, the
city was to be wholly destroyed. If there were a few righteous men in
it, no doubt they would remove themselves and their families out of
such a dangerous place, and then all the inhabitants, men, women, and
children, must be put to the sword (v. 15), all the spoil of the city,
both shop-goods and the furniture of houses, must be brought into the
marketplace and burned, and the city itself must be laid in ashes and
never built again, v. 16. The soldiers are forbidden, upon pain of
death, to convert any of the plunder to their own use, v. 17. It was a
devoted thing, and dangerous to meddle with, as we find in the case of
Achan. Now, 1. God enjoins this severity of show what a jealous God he
is in the matters of his worship, and how great a crime it is to serve
other gods. Let men know that God will not give his glory to another,
nor his praise to graven images. 2. He expects that magistrates, having
their honour and power from him, should be concerned for his honour,
and use their power for terror to evil doers, else they bear the sword
in vain. 3. The faithful worshippers of the true God must take all
occasions to show their just indignation against idolatry, much more
against atheism, infidelity, and irreligion. 4. It is here intimated
that the best expedient for the turning away of God's anger from a land
is to execute justice upon the wicked of the land (v. 17), that the
Lord may turn from the fierceness of his anger, which was ready to
break out against the whole nation, for the wickedness of that one
apostate city. It is promised that, if they would thus root wickedness
out of their land, God would multiply them. They might think it
impolitic, and against the interest of their nation, to ruin a whole
city for a crime relating purely to religion, and that they should be
more sparing of the blood of Israelites: "Fear not that" (says Moses),
"God will multiply you the more; the body of your nation will lose
nothing by the letting out of this corrupt blood." Lastly, Though we do
not find this law put in execution in all the history of the Jewish
church (Gibeah was destroyed, not for idolatry, but immorality), yet
for the neglect of the execution of it upon the inferior cities that
served idols God himself, by the army of the Chaldeans, put it in
execution upon Jerusalem, the head city, which, for is apostasy from
God, was utterly destroyed and laid waste, and lay in ruins seventy
years. Though idolaters may escape punishment from men (nor is this law
in the letter of it binding now, under the gospel), yet the Lord our
God will not suffer them to escape his righteous judgements. The New
Testament speaks of communion with idolaters as a sin which, above any
other, provokes the Lord to jealousy, and dares him as if we were
stronger than he, 1 Cor. x. 21, 22.
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D E U T E R O N O M Y
CHAP. XIV.
Moses in this chapter teaches them, I. To distinguish themselves from
their neighbours by a singularity, 1. In their mourning, ver. 1, 2. 2.
In their meat, ver. 3-21. II. To devote themselves unto God, and, in
token of that, to give him his dues out of their estates, the yearly
tithe, and that every third year, for the maintenance of their
religious feasts, the Levites, and the poor, ver. 22, &c.
What Might Be Eaten, and What Not. (b. c. 1451.)
1 Ye are the children of the Lord your God: ye shall not cut
yourselves, nor make any baldness between your eyes for the dead. 2
For thou art a holy people unto the Lord thy God, and the Lord hath
chosen thee to be a peculiar people unto himself, above all the nations
that are upon the earth. 3 Thou shalt not eat any abominable thing.
4 These are the beasts which ye shall eat: the ox, the sheep, and the
goat, 5 The hart, and the roebuck, and the fallow deer, and the wild
goat, and the pygarg, and the wild ox, and the chamois. 6 And every
beast that parteth the hoof, and cleaveth the cleft into two claws, and
cheweth the cud among the beasts, that ye shall eat. 7 Nevertheless
these ye shall not eat of them that chew the cud, or of them that
divide the cloven hoof; as the camel, and the hare, and the coney: for
they chew the cud, but divide not the hoof; therefore they are unclean
unto you. 8 And the swine, because it divideth the hoof, yet cheweth
not the cud, it is unclean unto you: ye shall not eat of their flesh,
nor touch their dead carcase. 9 These ye shall eat of all that are in
the waters: all that have fins and scales shall ye eat: 10 And
whatsoever hath not fins and scales ye may not eat; it is unclean unto
you. 11 Of all clean birds ye shall eat. 12 But these are they of
which ye shall not eat: the eagle, and the ossifrage, and the ospray,
13 And the glede, and the kite, and the vulture after his kind, 14
And every raven after his kind, 15 And the owl, and the night hawk,
and the cuckow, and the hawk after his kind, 16 The little owl, and
the great owl, and the swan, 17 And the pelican, and the gier eagle,
and the cormorant, 18 And the stork, and the heron after her kind,
and the lapwing, and the bat. 19 And every creeping thing that flieth
is unclean unto you: they shall not be eaten. 20 But of all clean
fowls ye may eat. 21 Ye shall not eat of any thing that dieth of
itself: thou shalt give it unto the stranger that is in thy gates, that
he may eat it; or thou mayest sell it unto an alien: for thou art a
holy people unto the Lord thy God. Thou shalt not seethe a kid in his
mother's milk.
Moses here tells the people of Israel,
I. How God had dignified them, as a peculiar people, with three
distinguishing privileges, which were their honour, and figures of
those spiritual blessings in heavenly things with which God has in
Christ blessed us. 1. Here is election: The Lord hath chosen thee, v.
2. Not for their own merit, nor for any good works foreseen, but
because he would magnify the riches of his power and grace among them.
He did not choose them because they were by their own dedication and
subjection a peculiar people to him above other nations, but he chose
them that they might be so by his grace; and thus were believers
chosen, Eph. i. 4. 2. Here is adoption (v. 1): "You are the children of
the Lord your God, formed by him into a people, owned by him as his
people, nay, his family, a people near unto him, nearer than any
other." Israel is my son, my first-born; not because he needed
children, but because they were orphans, and needed a father. Every
Israelite is indeed a child of God, a partaker of his nature and
favour, his love and blessing Behold what manner of love the Father has
bestowed upon us! 3. Here is sanctification (v. 2): "Thou art a holy
people, separated and set apart for God, devoted to his service,
designed for his praise, governed by a holy law, graced by a holy
tabernacle, and the holy ordinances relating to it." God's people are
under the strongest obligations to be holy, and, if they are holy, are
indebted to the grace of God that makes them so. The Lord has set them
apart for himself, and qualified them for his service and the enjoyment
of him, and so has made them holy to himself.
II. How they ought to distinguish themselves by a sober singularity
from all the nations that were about them. And, God having thus
advanced them, let not them debase themselves by admitting the
superstitious customs of idolaters, and, by making themselves like
them, put themselves upon the level with them. Be you the children of
the Lord your God; so the Seventy read it, as a command, that is,
"Carry yourselves as becomes the children of God, and do nothing to
disgrace the honour and forfeit the privileges of the relation." In two
things particularly they must distinguish themselves:--
1. In their mourning: You shall not cut yourselves, v. 1. This forbids
(as some think), not only their cutting themselves at their funerals,
either to express their grief or with their own blood to appease the
infernal deities, but their wounding and mangling themselves in the
worship of their gods, as Baal's prophets did (1 Kings xviii. 28), or
their marking themselves by incisions in their flesh for such and such
deities, which in them, above any, would be an inexcusable crime, who
in the sign of circumcision bore about with them in their bodies the
marks of the Lord Jehovah. So that, (1.) They are forbidden to deform
or hurt their own bodies upon any account. Methinks this is like a
parent's change to his little children, that are foolish, careless, and
wilful, and are apt to play with knives: Children, you shall not cut
yourselves. This is the intention of those commands which oblige us to
deny ourselves; the true meaning of them, if we understood them aright,
would appear to be, Do yourselves no harm. And this also is the design
of those providences which most cross us, to remove from us those
things by which we are in danger of doing ourselves harm. Knives are
taken from us, lest we should cut ourselves. Those that are dedicated
to God as a holy people must do nothing to disfigure themselves; the
body is for the Lord, and is to be used accordingly. (2.) They are
forbidden to disturb and afflict their own minds with inordinate grief
for the loss of near and dear relations: "You shall not express or
exasperate your sorrow, even upon the most mournful occasions, by
cutting yourselves, and making baldness between your eyes, like men
enraged, or resolvedly hardened in sorrow for the dead, as those that
have no hope," 1 Thess. iv. 13. It is an excellent passage which Mr.
Ainsworth here quotes from one of the Jewish writers, who understands
this as a law against immoderate grief for the death of our relations.
If your father (for instance) die, you shall not cut yourselves, that
is, you shall not sorrow more than is meet, for you are not fatherless,
you have a Father, who is great, living, and permanent, even the holy
blessed God, whose children you are, v. 1. But an infidel (says he),
when his father dies, hath no father that can help him in time of need;
for he hath said to a stock, Thou art my father, and to a stone, Thou
hast brought me forth (Jer. ii. 27); therefore he weeps, cuts himself,
and makes himself bald. We that have a God to hope in, and a heaven to
hope for, must bear up ourselves with that hope under every burden of
this kind.
2. They must be singular in their meat. Observe,
(1.) Many sorts of flesh which were wholesome enough, and which other
people did commonly eat, they must religiously abstain from as unclean.
This law we had before Lev. xi. 2, where it was largely opened. It
seems plainly, by the connection here, to be intended as a mark of
peculiarity; for their observance of it would cause them to be taken
notice of in all mixed companies as a separate people, and would
preserve them from mingling themselves with, and conforming themselves
to, their idolatrous neighbours. [1.] Concerning beasts, here is a more
particular enumeration of those which they were allowed to eat then was
in Leviticus, to show that they had no reason to complain of their
being restrained from eating swines' flesh, and hares, and rabbits
(which were all that were then forbidden, but are now commonly used),
when they were allowed so great a variety, not only of that which we
call butcher's meat (v. 4), which alone was offered in sacrifice, but
of venison, which they had great plenty of in Canaan, the hart, and the
roe-buck, and the fallow deer (v. 5), which, though never brought to
God's altar, was allowed them at their own table. See ch. xii. 22. When
of all these (as Adam of every tree of the garden) they might freely
eat, those were inexcusable who, to gratify a perverse appetite, or (as
should seem) in honour of their idols, and in participation of their
idolatrous sacrifices, ate swines' flesh, and had broth of abominable
things (made so by this law) in their vessels, Isa. lxv. 4. [2.]
Concerning fish there is only one general rule given, that whatsoever
had not fins and scales (as shell-fish and eels, besides leeches and
other animals in the water that are not proper food) was unclean and
forbidden, v. 9, 10. [3.] No general rule is given concerning fowl, but
those are particularly mentioned that were to be unclean to them, and
there are few or none of them which are here forbidden that are now
commonly eaten; and whatsoever is not expressly forbidden is allowed,
v. 11-20. Of all clean fowls you may eat. [4.] They are further
forbidden, First, To eat the flesh of any creature that died of itself,
because the blood was not separated from it, and, besides the
ceremonial uncleanness which it lay under (from Lev. xi. 39), it is not
wholesome food, nor ordinarily used among us, except by the poor.
Secondly, To seethe a kid in its mother's milk, either to gratify their
own luxury, supposing it a dainty bit, or in conformity to some
superstitious custom of the heathen. The Chaldee paraphrasts read it,
Thou shalt not eat flesh--meats and milk--meats together; and so it
would forbid the use of butter as sauce to any flesh.
(2.) Now as to all these precepts concerning their food, [1.] It is
plain in the law itself that they belonged only to the Jews, and were
not moral, nor of perpetual use, because not of universal obligation;
for what they might not eat themselves they might give to a stranger, a
proselyte of the gate, that had renounced idolatry, and therefore was
permitted to live among them, though not circumcised; or they might
sell it to an alien, a mere Gentile, that came into their country for
trade, but might not settle it, v. 21. They might feed upon that which
an Israelite might not touch, which is a plain instance of their
peculiarity, and their being a holy people. [2.] It is plain in the
gospel that they are now antiquated and repealed. For every creature of
God is good, and nothing now to be refused, or called common and
unclean, 1 Tim. iv. 4.
Tithes for Feasting and Charity. (b. c. 1451.)
22 Thou shalt truly tithe all the increase of thy seed, that the field
bringeth forth year by year. 23 And thou shalt eat before the Lord
thy God, in the place which he shall choose to place his name there,
the tithe of thy corn, of thy wine, and of thine oil, and the
firstlings of thy herds and of thy flocks; that thou mayest learn to
fear the Lord thy God always. 24 And if the way be too long for thee,
so that thou art not able to carry it; or if the place be too far from
thee, which the Lord thy God shall choose to set his name there, when
the Lord thy God hath blessed thee: 25 Then shalt thou turn it into
money, and bind up the money in thine hand, and shalt go unto the place
which the Lord thy God shall choose: 26 And thou shalt bestow that
money for whatsoever thy soul lusteth after, for oxen, or for sheep, or
for wine, or for strong drink, or for whatsoever thy soul desireth: and
thou shalt eat there before the Lord thy God, and thou shalt rejoice,
thou, and thine household, 27 And the Levite that is within thy
gates; thou shalt not forsake him; for he hath no part nor inheritance
with thee. 28 At the end of three years thou shalt bring forth all
the tithe of thine increase the same year, and shalt lay it up within
thy gates: 29 And the Levite, (because he hath no part nor
inheritance with thee,) and the stranger, and the fatherless, and the
widow, which are within thy gates, shall come, and shall eat and be
satisfied; that the Lord thy God may bless thee in all the work of
thine hand which thou doest.
We have here a part of the statute concerning tithes. The productions
of the ground were twice tithed, so that, putting both together, a
fifth part was devoted to God out of their increase, and only four
parts of five were for their own common use; and they could not but own
they paid an easy rent, especially since God's part was disposed of to
their own benefit and advantage. The first tithe was for the
maintenance of their Levites, who taught them the good knowledge of
God, and ministered to them in holy things; this is supposed as
anciently due, and is entailed upon the Levites as an inheritance, by
that law, Num. xviii. 24, &c. But it is the second tithe that is here
spoken of, which was to be taken out of the remainder when the Levites
had had theirs.
I. They are here charged to separate it, and set it apart for God: Thou
shalt truly tithe all the increase of they seed, v. 22. The Levites
took care of their own, but the separating of this was left to the
owners themselves, the law encouraging them to be honest by reposing a
confidence in them, and so trying their fear of God. They are commanded
to tithe truly, that is, to be sure to do it, and to do it faithfully
and carefully, that God's part might not be diminished either with
design or by oversight. Note, We must be sure to give God his full dues
out of our estates; for, being but stewards of them, it is required
that we be faithful, as those that must give account.
II. They are here directed how to dispose of it when they had separated
it. Let every man lay by as God prospers him and gives him success, and
then let him lay out in pious uses as God gives him opportunity; and it
will be the easier to lay out, and the proportion will be more
satisfying, when first we have laid by. This second tithe may be
disposed of,
1. In works of piety, for the first two years after the year of
release. They must bring it up, either in kind or in the full value of
it, to the place of the sanctuary, and there must spend it in holy
feasting before the Lord. If they could do it with any convenience,
they must bring it in kind (v. 23); but, if not, they might turn it
into money (v. 24, 25), and that money must be laid out in something to
feast upon before the Lord. The comfortable cheerful using of what God
has given us, with temperance and sobriety, is really the honouring of
God with it. Contentment, holy joy, and thankfulness, make every meal a
religious feast. The end of this law we have (v. 23): That thou mayest
learn to fear the Lord thy God always; it was to keep them right and
firm to their religion, (1.) By acquainting them with the sanctuary,
the holy things, and the solemn services that were there performed.
What they read the appointment of their Bibles, it would do them good
to see the observance of in the tabernacle; it would make a deeper
impression upon them, which would keep them out of the snares of the
idolatrous customs. Note, It will have a good influence upon our
constancy in religion never to forsake the assembling of ourselves
together, Heb. x. 25. By the comfort of the communion of saints, we may
be kept to our communion with God. (2.) By using them to the most
pleasant and delightful services of religion. Let them rejoice before
the Lord, that they may learn to fear him always. The more pleasure we
find in the ways of religion the more likely we shall be to persevere
in those ways. One thing they must remember in their pious
entertainments--to bid their Levites welcome to them. Thou shalt not
forsake the Levites (v. 27): "Let him never be a stranger to thy table,
especially when thou eatest before the Lord."
2. Every third year this tithe must be disposed of at home in works of
charity (v. 28, 29): Lay it up within they own gates, and let it be
given to the poor, who, knowing the provision this law had made for
them, no doubt would come to seek it; and, that they might make the
poor familiar to them and not disdain their company, they are here
directed to welcome them to their houses. "Thither let them come, and
eat and be satisfied." In this charitable distribution of the second
tithe they must have an eye to the poor ministers and add to their
encouragement by entertaining them, then to poor strangers (not only
for the supply of their necessities, but to put a respect upon them,
and so to invite them to turn proselytes), and then to the fatherless
and widow, who, though perhaps they might have a competent maintenance
left them, yet could not be supposed to live so plentifully and
comfortably as they had done in months past, and therefore they were to
countenance them, and help to make them easy by inviting them to this
entertainment. God has a particular care for widows and fatherless, and
he requires that we should have the same. It is his honour, and will be
ours, to help the helpless. And if we thus serve God, and do good with
what we have, it is promised here that the Lord our God will bless us
in all the work of our hand. Note, (1.) The blessing of God is all in
all to our outward prosperity, and, without that blessing, the work of
our hands which we do will bring nothing to pass. (2.) The way to
obtain that blessing is to be diligent and charitable. The blessing
descends upon the working hand: "Except not that God should bless thee
in thy idleness and love of ease, but in all the work of thy hand." It
is the hand of the diligent, with the blessing of God upon it, that
makes rich, Prov. x. 4, 22. And it descends upon the giving hand; he
that thus scatters certainly increases, and the liberal soul will be
made fat. It is an undoubted truth, though little believed, that to be
charitable to the poor, and to be free and generous in the support of
religion and any good work, is the surest and safest way of thriving.
What is lent to the Lord will be repaid with abundant interest. See
Ezek. xliv. 30.
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D E U T E R O N O M Y
CHAP. XV.
In this chapter Moses gives orders, I. Concerning the release of debts,
every seventh year (ver. 1-6), with a caution that this should be no
hindrance to charitable lending, ver. 7-11. II. Concerning the release
of servants after seven years' service, ver. 12-18. III. Concerning the
sanctification of the firstlings of cattle to God, ver. 19, &c.
The Year of Release. (b. c. 1451.)
1 At the end of every seven years thou shalt make a release. 2 And
this is the manner of the release: Every creditor that lendeth ought
unto his neighbour shall release it; he shall not exact it of his
neighbour, or of his brother; because it is called the Lord's release.
3 Of a foreigner thou mayest exact it again: but that which is thine
with thy brother thine hand shall release; 4 Save when there shall be
no poor among you; for the Lord shall greatly bless thee in the land
which the Lord thy God giveth thee for an inheritance to possess it:
5 Only if thou carefully hearken unto the voice of the Lord thy God, to
observe to do all these commandments which I command thee this day. 6
For the Lord thy God blesseth thee, as he promised thee: and thou shalt
lend unto many nations, but thou shalt not borrow; and thou shalt reign
over many nations, but they shall not reign over thee. 7 If there be
among you a poor man of one of thy brethren within any of thy gates in
thy land which the Lord thy God giveth thee, thou shalt not harden
thine heart, nor shut thine hand from thy poor brother: 8 But thou
shalt open thine hand wide unto him, and shalt surely lend him
sufficient for his need, in that which he wanteth. 9 Beware that
there be not a thought in thy wicked heart, saying, The seventh year,
the year of release, is at hand; and thine eye be evil against thy poor
brother, and thou givest him nought; and he cry unto the Lord against
thee, and it be sin unto thee. 10 Thou shalt surely give him, and
thine heart shall not be grieved when thou givest unto him: because
that for this thing the Lord thy God shall bless thee in all thy works,
and in all that thou puttest thine hand unto. 11 For the poor shall
never cease out of the land: therefore I command thee, saying, Thou
shalt open thine hand wide unto thy brother, to thy poor, and to thy
needy, in thy land.
Here is, I. A law for the relief of poor debtors, such (we may suppose)
as were insolvent. Every seventh year was a year of release, in which
the ground rested from being tilled and servants were discharged from
their services; and, among other acts of grace, this was one, that
those who had borrowed money, and had not been able to pay it before,
should this year be released from it; and though, if they were able,
they were afterwards bound in conscience to repay it, yet thenceforth
the creditor should never recover it by law. Many good expositors think
it only forbids the exacting of the debt in the year of release,
because, no harvest being gathered in that year, it could not be
expected that men should pay their debts then, but that afterwards it
might be sued for and recovered: so that the release did not extinguish
the debt, but only stayed the process for a time. But others think it
was a release of the debt for ever, and this seems more probable, yet
under certain limitations expressed or implied. It is supposed (v. 3)
that the debtor was an Israelite (an alien could not take the benefit
of this law) and that he was poor (v. 4), that he did not borrow for
trade or purchase, but for the subsistence of his family, and that now
he could not pay it without reducing himself to poverty and coming
under a necessity of seeking relief in other countries, which might be
his temptation to revolt from God. The law is not that the creditor
shall not receive the debt if the debtor, or his friends for him, can
pay it; but he shall not exact it by a legal process. The reasons of
this law are, 1. To put an honour upon the sabbatical year: Because it
is called the Lord's release, v. 2. That was God's year for their land,
as the weekly sabbath was God's day for themselves, their servants, and
cattle; and, as by the resting of their ground, so by the release of
their debts, God would teach them to depend upon his providence. This
year of release typified the grace of the gospel, in which is
proclaimed the acceptable year of the Lord, and by which we obtain the
release of our debts, that is, the pardon of our sins, and we are
taught to forgive injuries, as we are and hope to be forgiven of God.
2. It was to prevent the falling of any Israelite into extreme poverty:
so the margin reads (v. 4), To the end there shall be no poor among
you, none miserably and scandalously poor, to the reproach of their
nation and religion, the reputation of which they ought to preserve. 3.
God's security is here given by a divine promise that, whatever they
lost by their poor debtors, it should be made up to them in the
blessing of God upon all they had and did, v. 4-6. Let them take care
to do their duty, and then God would bless them with such great
increase that what they might lose by bad debts, if they generously
remitted them, should not be missed out of their stock at the year's
end. Not only, the Lord shall bless thee (v. 4), but he doth bless
thee, v. 6. It is altogether inexcusable if, though God had given us
abundance, so that we have not only enough but to spare, yet we are
rigorous and server in our demands from our poor brethren; for our
abundance should be the supply of their wants, that at least there may
not be such an inequality as is between two extremes, 2 Cor. viii. 14.
They must also consider that their land was God's gift to them, that
all their increase was the fruit of God's blessing upon them, and
therefore they were bound in duty to him to use and dispose of their
estates as he should order and direct them. And, lastly, If they would
remit what little sums they had lent to their poor brethren, it is
promised that they should be able to lend great sums to their rich
neighbours, even to many nations (v. 6), and should be enriched by
those loans. Thus the nations should become subject to them, and
dependent on them, as the borrower is servant to the lender, Prov.
xxii. 7. To be able to lend, and not to have need to borrow, we must
look upon as a great mercy, and a good reason why we should do good
with what we have, lest we provoke God to turn the scales.
II. Here is a law in favour of poor borrowers, that they might not
suffer damage by the former law. Men would be apt to argue, If the case
of a man be so with his debtor that if the debt be not paid before the
year of release it shall be lost, it were better not to lend. "No,"
says this branch of the statute, "thou shalt not think such a thought."
1. It is taken for granted that there would be poor among them, who
would have occasion to borrow (v. 7), and that there would never cease
to be some such objects of charity (v. 7), and that there would never
cease to be some such objects of charity (v. 11): The poor shall never
cease out of thy land, though not such as were reduced to extreme
poverty, yet such as would be behind-hand, and would have occasion to
borrow; of such poor he here speaks, and such we have always with us,
so that a charitable disposition may soon find a charitable occasion.
2. In such a case we are here commanded to lend or give, according to
our ability and the necessity of the case: Thou shalt not harden thy
heart, nor shut thy hand, v. 7. If the hand be shut, it is a sign the
heart is hardened; for, if the clouds were full of rain, they would
empty themselves, Eccl. xi. 3. Bowels of compassion would produce
liberal distributions, Jam. ii. 15, 16. Thou shalt not only stretch out
thy hand to him to reach him something, but thou shalt open thy hand
wide unto him, to lend him sufficient, v. 8. Sometimes there is as much
charity in prudent lending as in giving, as it obliges the borrower to
industry and honesty and may put him into a way of helping himself. We
are sometimes tempted to think, when an object of charity presents
itself, we may choose whether we will give any thing or nothing, little
or much; whereas it is here an express precept (v. 11), I command thee,
not only to give, but to open thy hand wide, to give liberally. 3. Here
is a caveat against that objection which might arise against charitable
lending from the foregoing law for the release of debts (v. 9): Beware
that there be not a thought, a covetous ill-natured thought, in thy
Belial heart, "The year of release is at hand, and therefore I will not
lend what I must then be sure to lose;" lest thy poor brother, whom
thou refusest to lend to, complain to God, and it will be a sin, a
great sin, to thee. Note, (1.) The law is spiritual and lays a
restraint upon the thoughts of the heart. We mistake if we think
thoughts are free from the divine cognizance and check. (2.) That is a
wicked heart indeed that raises evil thoughts from the good law of God,
as theirs did who, because God had obliged them to the charity of
forgiving, denied the charity of giving. (3.) We must carefully watch
against all those secret suggestions which would divert us from our
duty or discourage us in it. Those that would keep from the act of sin
must keep out of their minds the very thought of sin. (4.) When we have
an occasion of charitable lending, if we cannot trust the borrower, we
must trust God, and lend, hoping for nothing again in this world, but
expecting it will be recompensed in the resurrection of the just, Luke
vi. 35; xiv. 14. (5.) It is a dreadful thing to have the cry of the
poor against us, for God has his ear open to that cry, and, in
compassion to them, will be sue to reckon with those that deal hardly
with them. (6.) That which we think is our prudence often proves sin to
us; he that refused to lend because the year of release was at hand
thought he did wisely, and that men would praise him as doing well for
himself, Ps. xlix. 18. But he is here told that he did wickedly, and
that God would condemn him as doing ill to his brother; and we are sure
that the judgment of God is according to truth, and that what he says
is sin to us will certainly be ruin to us if it be not repented of.
III. Here is a command to give cheerfully whatever we give in charity:
"Thy heart shall not be grieved when thou givest, v. 10. Be not loth to
part with thy money on so good an account, nor think it lost; grudge
not a kindness to they brother; and distrust not the providence of God,
as if thou shouldest want that thyself which thou givest in charity;
but, on the contrary, let it be a pleasure and a satisfaction of soul
to thee to think that thou art honouring God with thy substance, doing
good, making thy brother easy, and laying up for thyself a good
security for the time to come. What thou doest do freely, for God loves
a cheerful giver," 2 Cor. ix. 7.
IV. Here is a promise of a recompence in this life: "For this thing the
Lord thy God shall bless thee." Covetous people say "Giving undoes us;"
no, giving cheerfully in charity will enrich us, it will fill the barns
with plenty (Prov. iii. 10) and the soul with true comfort, Isa. lviii.
10, 11.
12 And if thy brother, a Hebrew man, or a Hebrew woman, be sold unto
thee, and serve thee six years; then in the seventh year thou shalt let
him go free from thee. 13 And when thou sendest him out free from
thee, thou shalt not let him go away empty: 14 Thou shalt furnish him
liberally out of thy flock, and out of thy floor, and out of thy
winepress: of that wherewith the Lord thy God hath blessed thee thou
shalt give unto him. 15 And thou shalt remember that thou wast a
bondman in the land of Egypt, and the Lord thy God redeemed thee:
therefore I command thee this thing to day. 16 And it shall be, if he
say unto thee, I will not go away from thee; because he loveth thee and
thine house, because he is well with thee; 17 Then thou shalt take an
awl, and thrust it through his ear unto the door, and he shall be thy
servant for ever. And also unto thy maidservant thou shalt do likewise.
18 It shall not seem hard unto thee, when thou sendest him away free
from thee; for he hath been worth a double hired servant to thee, in
serving thee six years: and the Lord thy God shall bless thee in all
that thou doest.
Here is, I. A repetition of the law that had been given concerning
Hebrew servants who had sold themselves for servants, or were sold by
their parents through extreme poverty, or were sold by the court of
judgment for some crime committed. The law was, 1. That they should
serve but six years, and in the seventh should go out free, v. 12.
Compare Exod. xxi. 2. And, if the year of jubilee happened before they
served out their time, that would be their discharge. God's Israel were
a free people, and must not be compelled to perpetual slavery; thus are
God's spiritual Israel called unto liberty. 2. That if, when their six
years' service had expired, they had no mind to go out free, but would
rather continue in service, as having less care, though taking more
pains, than their masters, in this case they must lay themselves under
an obligation to serve for ever, that is, for life, by having their
ears bored to the door-posts, v. 16, 17. Compare Exod. xxi. 6. If
hereby a man disgraced himself with some, as of a mean and servile
spirit, that had not a due sense of the honour and pleasure of liberty,
yet, we may suppose, with others he got reputation, as of a quiet
contented spirit, humble, and diligent, and loving, and not given to
change.
II. Here is an addition to this law, requiring them to put some small
stock into their servants' hands to set up with for themselves, when
they sent them out of their service, v. 13, 14. It was to be supposed
that they had nothing of their own, and that their friends had little
or nothing for them, else they else they would have been redeemed
before they were discharged by law; they had no wages for their
service, and all they got by their labour was their masters', so that
their liberty would do them little good, having nothing to begin the
world with; therefore their masters are here commanded to furnish them
liberally with corn and cattle. No certain measure is prescribed: that
is left to the generosity of the master, who probably would have
respect to the servant's merit and necessity; but the Jewish writers
say, "He could not give less than the value of thirty shekels of
silver, but as much more as he pleased" The maid-servants, though they
were not to have their ears bored if they were disposed to stay, yet,
if they went out free, they were to have a gratuity given them; for to
this those words refer, Unto thy maid-servant thou shalt do likewise,
v. 17. The reasons for this are taken from the law of gratitude. They
must do it, 1. In gratitude to God, who had not only brought them out
of Egypt (v. 15), but brought them out greatly enriched with the spoils
of the Egyptians. Let them not send their servants out empty, for they
were not sent empty out of the house of bondage. God's tender care of
us and kindness to us oblige us to be careful of, and kind to, those
that have a dependence upon us. Thus we must render according to the
benefit done unto us. 2. In gratitude to their servants, v. 18. "Grudge
not to give him a little out of thy abundance, for he has been worth a
double hired servant unto thee. The days of the hireling at most were
but three years (Isa. xvi. 14), but he has served thee six years, and,
unlike the hired servant, without any wages." Masters and landlords
ought to consider what need they have of, and what ease and advantage
they have by, their servants and tenants, and should not only be just
but kind to them. To these reasons it is added, as before in this
chapter (v. 4, 6, 10), The Lord thy God shall bless thee. Then we may
expect family blessings, the springs of family-prosperity, when we make
conscience of our duty to our family-relations.
19 All the firstling males that come of thy herd and of thy flock thou
shalt sanctify unto the Lord thy God: thou shalt do no work with the
firstling of thy bullock, nor shear the firstling of thy sheep. 20
Thou shalt eat it before the Lord thy God year by year in the place
which the Lord shall choose, thou and thy household. 21 And if there
be any blemish therein, as if it be lame, or blind, or have any ill
blemish, thou shalt not sacrifice it unto the Lord thy God. 22 Thou
shalt eat it within thy gates: the unclean and the clean person shall
eat it alike, as the roebuck, and as the hart. 23 Only thou shalt not
eat the blood thereof; thou shalt pour it upon the ground as water.
Here is, 1. A repetition of the law concerning the firstlings of their
cattle, that, if they were males, they were to be sanctified to the
Lord (v. 19), in remembrance of, and in thankfulness for, the sparing
of the first-born of Israel, when the first-born of the Egyptians, both
of man and beast, were slain by the destroying angel (Exod. xiii. 2,
15); on the eighth day it was to be given to God ( Exod. xxii. 30), and
to be divided between the priest and the altar, Num. xviii. 17, 18. 2.
An addition to that law, for the further explication of it, directing
them what to do with the firstlings, (1.) That were females: "Thou
shalt do no work with the female firstlings of the cow, nor shear those
of the sheep" (v. 19); of them the learned bishop Patrick understands
it. Though the female firstlings were not so entirely sanctified to God
as the males, nor so early as at eight days old, yet they were not to
be converted by the owners to their own use as the other cattle, but
must be offered to God as peace-offerings, or used in a religious
feast, at the year's end, v. 20. Thou shalt eat it before the Lord thy
God, as directed ch. xii. 18. (2.) But what must they do with that
which was blemished, ill-blemished? v. 21. Were it male or female, it
must not be brought near the sanctuary, nor used either for sacrifice
or for holy feasting, for it would not be fit to honour God with, nor
to typify Christ, who is a Lamb without blemish; yet it must not be
reared, but killed and eaten at their own houses as common food (v.
22), only they must be sure not to eat it with the blood, v. 23. The
frequent repetition of this caution intimates what need the people had
of it, and what stress God laid upon it. What a mercy it is that we are
not under this yoke! We are not dieted as they were; we make no
difference between a first calf, or lamb, and the rest that follow. Let
us therefore realize the gospel meaning of this law, devoting ourselves
and the first of our time and strength to God, as a kind of
first-fruits of his creatures, and using all our comforts and
enjoyments to his praise and under the direction of his law, as we have
them all by his gift.
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D E U T E R O N O M Y
CHAP. XVI.
In this chapter we have, I. A repetition of the laws concerning the
three yearly feasts; in particular, that of the passover, ver. 1-8.
That of pentecost, ver. 9-12. That of tabernacles, ver. 13-15. And the
general law concerning the people's attendance on them, ver. 16, 17.
II. The institution of an inferior magistracy, and general rules of
justice given to those that were called into office, ver. 18-20. III. A
caveat against groves and images, ver. 21, 22.
Yearly Release. (b. c. 1451.)
1 Observe the month of Abib, and keep the passover unto the Lord thy
God: for in the month of Abib the Lord thy God brought thee forth out
of Egypt by night. 2 Thou shalt therefore sacrifice the passover unto
the Lord thy God, of the flock and the herd, in the place which the
Lord shall choose to place his name there. 3 Thou shalt eat no
leavened bread with it; seven days shalt thou eat unleavened bread
therewith, even the bread of affliction; for thou camest forth out of
the land of Egypt in haste: that thou mayest remember the day when thou
camest forth out of the land of Egypt all the days of thy life. 4 And
there shall be no leavened bread seen with thee in all thy coast seven
days; neither shall there any thing of the flesh, which thou
sacrificedst the first day at even, remain all night until the morning.
5 Thou mayest not sacrifice the passover within any of thy gates,
which the Lord thy God giveth thee: 6 But at the place which the Lord
thy God shall choose to place his name in, there thou shalt sacrifice
the passover at even, at the going down of the sun, at the season that
thou camest forth out of Egypt. 7 And thou shalt roast and eat it in
the place which the Lord thy God shall choose: and thou shalt turn in
the morning, and go unto thy tents. 8 Six days thou shalt eat
unleavened bread: and on the seventh day shall be a solemn assembly to
the Lord thy God: thou shalt do no work therein. 9 Seven weeks shalt
thou number unto thee: begin to number the seven weeks from such time
as thou beginnest to put the sickle to the corn. 10 And thou shalt
keep the feast of weeks unto the Lord thy God with a tribute of a
freewill offering of thine hand, which thou shalt give unto the Lord
thy God, according as the Lord thy God hath blessed thee: 11 And thou
shalt rejoice before the Lord thy God, thou, and thy son, and thy
daughter, and thy manservant, and thy maidservant, and the Levite that
is within thy gates, and the stranger, and the fatherless, and the
widow, that are among you, in the place which the Lord thy God hath
chosen to place his name there. 12 And thou shalt remember that thou
wast a bondman in Egypt: and thou shalt observe and do these statutes.
13 Thou shalt observe the feast of tabernacles seven days, after that
thou hast gathered in thy corn and thy wine: 14 And thou shalt
rejoice in thy feast, thou, and thy son, and thy daughter, and thy
manservant, and thy maidservant, and the Levite, the stranger, and the
fatherless, and the widow, that are within thy gates. 15 Seven days
shalt thou keep a solemn feast unto the Lord thy God in the place which
the Lord shall choose: because the Lord thy God shall bless thee in all
thine increase, and in all the works of thine hands, therefore thou
shalt surely rejoice. 16 Three times in a year shall all thy males
appear before the Lord thy God in the place which he shall choose; in
the feast of unleavened bread, and in the feast of weeks, and in the
feast of tabernacles: and they shall not appear before the Lord empty:
17 Every man shall give as he is able, according to the blessing of
the Lord thy God which he hath given thee.
Much of the communion between God and his people Israel was kept up,
and a face of religion preserved in the nation, by the three yearly
feasts, the institution of which, and the laws concerning them, we have
several times met with already; and here they are repeated.
I. The law of the passover, so great a solemnity that it made the whole
month, in the midst of which it was placed, considerable: Observe the
month Abib, v. 1. Though one week only of this month was to be kept as
a festival, yet their preparations before must be so solemn, and their
reflections upon it and improvements of it afterwards so serious, as to
amount to an observance of the whole month. The month of Abib, or of
new fruits, as the Chaldee translates it, answers to our March (or part
of March and part of April), and was by a special order from God, in
remembrance of the deliverance of Israel out of Egypt, made the
beginning of their year (Exod. xii. 2), which before was reckoned to
begin in September. This month they were to keep the passover, in
remembrance of their being brought out of Egypt by night, v. 1. The
Chaldee paraphrasts expound it, "Because they came out of Egypt by
daylight," there being an express order that they should not stir out
of their doors till morning, Exod. xii. 22. One of them expounds it
thus: "He brought thee out of Egypt, and did wonders by night." The
other, "and thou shalt eat the passover by night." The laws concerning
it are, 1. That they must be sure to sacrifice the passover in the
place that God should choose (v. 2), and in no other place, v. 5-7. The
passover was itself a sacrifice; hence Christ, as our passover, is said
to be sacrificed for us (1 Cor. v. 7), and many other sacrifices were
offered during the seven days of the feast (Num. xxviii. 19, &c.),
which are included here, for they are said to be sacrificed of the
flock and the herd, whereas the passover itself was only of the flock,
either a lamb or a kid: now no sacrifice was accepted but from the
altar that sanctified it; it was therefore necessary that they should
go up to the place of the altar, for, though the paschal lamb was
entirely eaten by the owners, yet it must be killed in the court, the
blood sprinkled, and the inwards burned upon the altar. By confining
them to the appointed rule, from which they would have been apt to
vary, and to introduce foolish inventions of their own, had they been
permitted to offer these sacrifices within their own gates, from under
the inspection of the priests. They were also hereby directed to have
their eye up unto God in the solemnity, and the desire of their hearts
towards the remembrance of his name, being appointed to attend where he
had chosen to place his name, v. 2 and 6. But, when the solemnity was
over, they might turn and go unto their tents, v. 7. Some think that
they might, if they pleased, return the very morning after the paschal
lamb was killed and eaten, the priests and Levites being sufficient to
carry on the rest of the week's work; but the first day of the seven is
so far from being the day of their dispersion that it is expressly
appointed for a holy convocation (Lev. xxiii. 7; Num. xxviii. 18);
therefore we must take it as Jonathan's paraphrase expounds it, in the
morning after the end of the feast thou shalt go to thy cities. And it
was the practice to keep together the whole week, 2 Chron. xxxv. 17. 2.
That they must eat unleavened bread for seven days, and no leavened
bread must be seen in all their coasts, v. 3, 4, 8. The bread they were
confined to is here called bread of affliction, because neither
grateful to the taste nor easy of digestion, and therefore proper to
signify the heaviness of their spirits in their bondage and to keep in
remembrance the haste in which they came out, the case being so urgent
that they could not stay for the leavening of the bread they took with
them for their march. The Jewish writers tell us that the custom at the
passover supper was that the master of the family broke this unleavened
bread, and gave to every one a piece of it, saying, This is (that is,
this signifies, represents, or commemorates, which explains that saying
of our Saviour, This is my body) the bread of affliction which your
fathers did eat in the land of Egypt. The gospel meaning of this feast
of unleavened bread the apostle gives us, 1 Cor. v. 7. Christ our
passover being sacrificed for us, and we having participated in the
blessed fruits of that sacrifice to our comfort, let us keep the feast
in a holy conversation, free from the leaven of malice towards our
brethren and hypocrisy towards God, and with the unleavened bread of
sincerity and love. Lastly, Observe, concerning the passover, for what
end it was instituted: "That thou mayest remember the day when thou
camest forth out of Egypt, not only on the day of the passover, or
during the seven days of the feast, but all the days of thy life (v.
3), as a constant inducement to obedience." Thus we celebrate the
memorial of Christ's death at certain times, that we may remember it at
all times, as a reason why we should live to him that died for us and
rose again.
II. Seven weeks after the passover the feast of pentecost was to be
observed, concerning which they are here directed, 1. Whence to number
their seven weeks, from the time thou beginnest to put the sickle to
the corn (v. 9), that is, from the morrow after the first day of the
feast of unleavened bread, for on that day (though it is probable the
people did not begin their harvest till the feast was ended) messengers
were sent to reap a sheaf of barley, which was to be offered to God as
the first-fruits, Lev. xxiii. 10. Some think it implies a particular
care which Providence would take of their land with respect to the
weather, that their harvest should be always ripe and ready for the
sickle just at the same time. 2. How they were to keep this feast. (1.)
They must bring an offering unto God, v. 10. It is here called a
tribute of a free-will-offering. It was required of them as a tribute
to their Sovereign Lord and owner, under whom they held all they had;
and yet because the law did not determine the quantum, but it was left
to every man's generosity to bring what he chose, and whatever he
brought he must give cheerfully, it is therefore called a free-will
offering. It was a grateful acknowledgment of the goodness of God to
them in the mercies of these corn-harvests now finished, and therefore
must be according as God had blessed them. Where God sows plentifully
he expects to reap accordingly. (2.) They must rejoice before God, v.
11. Holy joy is the heart and soul of thankful praises, which are as
the language and expression of holy joy. They must rejoice in their
receivings from God, and in their returns of service and sacrifice to
him; our duty must be our delight as well as our enjoyments. They must
have their very servants to rejoice with them, "for remember (v. 12)
that thou wast a bond-man, and wouldest have been very thankful if thy
taskmasters would have given thee some time and cause for rejoicing;
and thy God did bring thee out to keep a feast with gladness; therefore
be pleasant with thy servants, and make them easy." And, it should
seem, those general words, thou shalt observe and do these statutes,
are added here for a particular reason, because this feast was kept in
remembrance of the giving of the law upon Mount Sinai, fifty days after
they came out of Egypt; now the best way of expressing our thankfulness
to God for his favour to us in giving us his law is to observe and do
according to the precepts of it.
III. They must keep the feast of tabernacles, v. 13-15. Here is no
repetition of the law concerning the sacrifices that were to be offered
in great abundance at this feast (which we had at large, Num. xxix. 12,
&c.), because the care of these belonged to the priests and Levites,
who had not so much need of a repetition as the people had, and because
the spiritual part of the service, which consisted in holy joy, was
most pleasing to God, and was to be the perpetual duty of a gospel
conversation, of which this feast was typical. Observe what stress is
laid upon it here: Thou shalt rejoice in thy feast (v. 14), and,
because the Lord shall bless thee, thou shalt surely rejoice, v. 15.
Note, 1. It is the will of God that his people should be a cheerful
people. If those that were under the law must rejoice before God, much
more must we that are under the grace of the gospel, which makes it our
duty, not only as here to rejoice in our feasts, but to rejoice
evermore, to rejoice in the Lord always. 2. When we rejoice in God
ourselves we should do what we can to assist others also to rejoice in
him, by comforting the mourners and supplying the necessitous, that
even the stranger, the fatherless, and the widow may rejoice with us.
See Job xxix. 13. 3. We must rejoice in God, not only because of what
we have received and are receiving from him daily, but because of what
he has promised, and we expect to receive yet further from him: because
he shall bless thee, therefore thou shalt rejoice. Those that make God
their joy may rejoice in hope, for he is faithful that has promised.
IV. The laws concerning the three solemn feasts are summed up (v. 16,
17), as often before, Exod. xxiii. 16, 17; xxxiv. 23. The general
commands concerning them are, 1. That all the males must then make
their personal appearance before God, that by their frequent meeting to
worship God, at the same place, and by the same rule, they might be
kept faithful and constant to that holy religion which was established
among them. 2. That none must appear before God empty, but every man
must bring some offering or other, in token of a dependence upon God
and gratitude to him. And God was not unreasonable in his demands; let
every man but give as he was able, and no more was expected. The same
is still the rule of charity, 1 Cor. xvi. 2. Those that give to their
power shall be accepted, but those that give beyond their power are
accounted worthy of double honour (2 Cor. viii. 3), as the poor widow
that gave all she had, Luke xxi. 4.
18 Judges and officers shalt thou make thee in all thy gates, which the
Lord thy God giveth thee, throughout thy tribes: and they shall judge
the people with just judgment. 19 Thou shalt not wrest judgment; thou
shalt not respect persons, neither take a gift: for a gift doth blind
the eyes of the wise, and pervert the words of the righteous. 20 That
which is altogether just shalt thou follow, that thou mayest live, and
inherit the land which the Lord thy God giveth thee. 21 Thou shalt
not plant thee a grove of any trees near unto the altar of the Lord thy
God, which thou shalt make thee. 22 Neither shalt thou set thee up
any image; which the Lord thy God hateth.
Here is, I. Care taken for the due administration of justice among
them, that controversies might be determined, matters in variance
adjusted, the injured redressed, and the injurious punished. While they
were encamped in the wilderness, they had judges and officers according
to their numbers, rulers of thousands and hundreds, Exod. xvii. 25.
When they came to Canaan, they must have them according to their towns
and cities, in all their gates; for the courts of judgment sat in the
gates. Now, 1. Here is a commission given to these inferior
magistrates: "Judges to try and pass sentence, and officers to execute
their sentences, shalt thou make thee." However the persons were
pitched upon, whether by the nomination of their sovereign or by the
election of the people, the power were ordained of God, Rom. xiii. 1.
And it was a great mercy to the people thus to have justice brought to
their doors, that it might be more expeditious and less expensive, a
blessing which we of this nation ought to be very thankful for.
Pursuant to this law, besides the great sanhedrim that sat at the
sanctuary, consisting of seventy elders and a president, there was in
the larger cities, such as had in them above 120 families, a court of
twenty-three judges, in the smaller cities a court of three judges. See
this law revived by Jehoshaphat, 2 Chron. xix. 5, 8. 2. Here is a
command given to these magistrates to do justice in the execution of
the trust reposed in them. Better not judge at all than not judge with
just judgment, according to the direction of the law and the evidence
of the fact. (1.) The judges are here cautioned not to do wrong to any
(v. 19), nor to take any gifts, which would tempt them to do wrong.
This law had been given before, Exod. xxiii. 8. (2.) They are charged
to do justice to all: "That which is altogether just shalt thou follow,
v. 20. Adhere to the principles of justice, act by the rules of
justice, countenance the demands of justice, imitate the patterns of
justice, and pursue with resolution that which appears to be just.
Justice, justice, shalt thou follow." This is that which the magistrate
is to have in his eye, on this he must be intent, and to this all
personal regards must be sacrificed, to do right to all and wrong to
none.
II. Care taken for the preventing of all conformity to the idolatrous
customs of the heathen, v. 21, 22. They must not only not join with the
idolaters in their worships, not visit their groves, nor bow before the
images which they had set up, but, 1. They must not plant a grove, nor
so much as a tree, near God's altar lest they should make it look like
the altars of the false gods. They made groves the places of their
worship either to make it secret (but that which is true and good
desires the light rather), or to make it solemn, but the worship of the
true God has enough in itself to make it so and needs not the advantage
of such a circumstance. 2. They must not set up any image, statue, or
pillar, to the honour of God, for it is a thing which the Lord hates;
nothing belies or reproaches him more, or tends more to corrupt and
debauch the minds of men, than representing and worshipping by an image
that God who is an infinite and eternal Spirit.
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D E U T E R O N O M Y
CHAP. XVII.
The charge of this chapter is, I. Concerning the purity and perfection
of all those animals that were offered in sacrifice, ver. 1. II.
Concerning the punishment of those that worshipped idols, ver. 2-7.
III. Concerning appeals from the inferior courts to the great
sanhedrim, ver. 8-13. IV. Concerning the choice and duty of a king,
ver. 14, &c.
The Punishment of Idolatry. (b. c. 1451.)
1 Thou shalt not sacrifice unto the Lord thy God any bullock, or sheep,
wherein is blemish, or any evilfavouredness: for that is an abomination
unto the Lord thy God. 2 If there be found among you, within any of
thy gates which the Lord thy God giveth thee, man or woman, that hath
wrought wickedness in the sight of the Lord thy God, in transgressing
his covenant, 3 And hath gone and served other gods, and worshipped
them, either the sun, or moon, or any of the host of heaven, which I
have not commanded; 4 And it be told thee, and thou hast heard of it,
and enquired diligently, and, behold, it be true, and the thing
certain, that such abomination is wrought in Israel: 5 Then shalt
thou bring forth that man or that woman, which have committed that
wicked thing, unto thy gates, even that man or that woman, and shalt
stone them with stones, till they die. 6 At the mouth of two
witnesses, or three witnesses, shall he that is worthy of death be put
to death; but at the mouth of one witness he shall not be put to death.
7 The hands of the witnesses shall be first upon him to put him to
death, and afterward the hands of all the people. So thou shalt put the
evil away from among you.
Here is, I. A law for preserving the honour of God's worship, by
providing that no creature that had any blemish should be offered in
sacrifice to him, v. 1. This caveat we have often met with: Thou shalt
not sacrifice that which has any blemish, which renders it unsightly,
or any evil matter or thing (as the following word night better be
rendered), any sickness or weakness, though not discernible at first
view; it is an abomination to God. God is the best of beings, and
therefore whatsoever he is served with ought to be the best in its
kind. And the Old-Testament sacrifices in a special manner must be so,
because they were types of Christ, who is a Lamb without blemish or
spot (1 Pet. i. 19), perfectly pure from all sin and all appearance of
it. In the latter times of the Jewish church, when by the captivity in
Babylon they were cured of idolatry, yet they were charged with
profaneness in the breach of this law, with offering the blind, and the
lame, and the sick for sacrifice, Mal. i. 8.
II. A law for the punishing of those that worshipped false gods. It was
made a capital crime to seduce others to idolatry (ch. xiii.), here it
is made no less to be seduced. If the blind thus mislead the blind,
both must fall into the ditch. Thus God would possess them with a dread
of that sin, which they must conclude exceedingly sinful when so many
sanguinary laws were made against it, and would deter those from it
that would not otherwise be persuaded against it; and yet the law,
which works death, proved ineffectual. See here,
1. What the crime was against which this law was levelled, serving or
worshipping other gods, v. 3. That which was the most ancient and
plausible idolatry is specified, worshipping the sun, moon, and stars;
and, if that was so detestable a thing, much more was it so to worship
stocks and stones, or the representations of mean and contemptible
animals. Of this it is said, (1.) That it is what God had not
commanded. He had again and again forbidden it; but it is thus
expressed to intimate that, if there had been no more against it, this
had been enough (for in the worship of God his institution and
appointment must be our rule and warrant), and that God never commanded
his worshippers to debase themselves so far as to do homage to their
fellow-creatures: had God commanded them to do it, they might justly
have complained of it as a reproach and disparagement to them; yet,
when he has forbidden it, they will, from a spirit of contradiction,
put this indignity upon themselves. (2.) That it is wickedness in the
sight of God, v. 2. Be it ever so industriously concealed, he sees it,
and, be it ever so ingeniously palliated, he hates it: it is a sin in
itself exceedingly heinous, and the highest affront that can be offered
to Almighty God. (3.) That it is a transgression of the covenant. It
was on this condition that God took them to be his peculiar people,
that they should serve and worship him only as their God, so that if
they gave to any other the honour which was due to him alone that
covenant was void, and all the benefit of it forfeited. Other sins were
transgressions of the command, but this was a transgression of the
covenant. It was spiritual adultery, which breaks them marriage bond.
(4.) That it is abomination in Israel, v. 4. Idolatry was bad enough in
any, but it was particularly abominable in Israel, a people so blessed
with peculiar discoveries of the will and favour of the only true and
living God.
2. How it must be tried. Upon information given of it, or any ground of
suspicion that any person whatsoever, man or woman, had served other
gods, (1.) Enquiry must be made, v. 4. Though it appears not certain at
first, it may afterwards upon search appear so; and, if it can possibly
be discovered, it must not be unpunished; if not, yet the very enquiry
concerning it would possess the country with a dread of it. (2.)
Evidence must be given in, v. 6. How heinous and dangerous soever the
crime is, yet they must not punish any for it, unless there were good
proof against them, by two witnesses at least. They must not, under
pretence of honouring God, wrong an innocent man. This law, which
requires two witnesses in case of life, we had before, Num. xxxv. 30;
it is quoted, Matt. xviii. 16.
3. What sentence must be passed and executed. So great a punishment as
death, so great a death as stoning, must be inflicted on the idolater,
whether man or woman, for the infirmity of the weaker sex would be no
excuse, v. 5. The place of execution must be the gate of the city, that
the shame might be the greater to the criminal and the warning the more
public to all others. The hands of the witnesses, in this as in other
cases, must be first upon him, that is, they must cast the first stone
at him, thereby avowing their testimony, and solemnly imprecating the
guilt of his blood upon themselves if their evidence were false. This
custom might be of use to deter men from false-witness bearing. The
witnesses are really, and therefore it was required that they should be
actually, the death of the malefactor. But they must be followed, and
the execution completed, by the hands of all the people, who were thus
to testify their detestation of the crime and to put the evil away from
among them, as before, ch. xiii. 9.
The Authority of the Judges. (b. c. 1451.)
8 If there arise a matter too hard for thee in judgment, between blood
and blood, between plea and plea, and between stroke and stroke, being
matters of controversy within thy gates: then shalt thou arise, and get
thee up into the place which the Lord thy God shall choose; 9 And
thou shalt come unto the priests the Levites, and unto the judge that
shall be in those days, and enquire; and they shall show thee the
sentence of judgment: 10 And thou shalt do according to the sentence,
which they of that place which the Lord shall choose shall show thee;
and thou shalt observe to do according to all that they inform thee:
11 According to the sentence of the law which they shall teach thee,
and according to the judgment which they shall tell thee, thou shalt
do: thou shalt not decline from the sentence which they shall show
thee, to the right hand, nor to the left. 12 And the man that will do
presumptuously, and will not hearken unto the priest that standeth to
minister there before the Lord thy God, or unto the judge, even that
man shall die: and thou shalt put away the evil from Israel. 13 And
all the people shall hear, and fear, and do no more presumptuously.
Courts of judgment were ordered to be erected in every city (ch. xvi.
18), and they were empowered to hear and determine causes according to
law, both those which we call pleas of the crown and those between
party and party; and we may suppose that ordinarily they ended the
matters that were brought before them, and their sentence was
definitive; but, 1. It is here taken for granted that sometimes a case
might come into their court too difficult for those inferior judges to
determine, who could not be thought to be so learned in the laws as
those that presided in the higher courts; so that (to speak in the
language of our law) they must find a special verdict, and take time to
advise before the giving of judgment (v. 8): If there arise a matter
too hard for thee in judgment, which it would be no dishonour to the
judges to own the difficulty of,--suppose it between blood and blood,
the blood of a person which cried and the blood of him that was charged
with the murder which was demanded, when it was doubtful upon the
evidence whether it was wilful or casual,--or between plea and plea,
the plea (that is, the bill or declaration) of the plaintiff and the
plea of the defendant,--or between stroke and stroke, in actions of
assault and battery; in these and similar cases, thought the evidence
were plain, yet doubts might arise about the sense and meaning of the
law and the application of it to the particular case. 2. These
difficult cases, which hitherto had been brought to Moses, according to
Jethro's advice, were, after his death, to be brought to the supreme
power, wherever it was lodged, whether in a judge (when there was such
an extraordinary person raised up and qualified for that great service,
as Othniel, Deborah, Gideon, &c.) or in the high-priest (when he was by
the eminency of his gifts called of God to preside in public affairs,
as Eli), or, if no single person were marked by heaven for this honour,
then in the priests and Levites (or in the priests, who were Levites of
course), who not only attended the sanctuary, but met in council to
receive appeals from the inferior courts, who might reasonably be
supposed, not only to be best qualified by their learning and
experience, but to have the best assistance of the divine Spirit for
the deciding of doubts, v. 9, 11, 12. They are not appointed to consult
the urim and thummim, for it is supposed that these were to be
consulted only in cases relating to the public, either the body of the
people or the prince; but in ordinary cases the wisdom and integrity of
those that sat at the stern must be relied on, their judgment had not
the divine authority of an oracle, yet besides the moral certainty it
had, as the judgment of knowing, prudent, and experienced men, it had
the advantage of a divine promise, implied in those words (v. 9), They
shall show thee the sentence of judgment; it had also the support of a
divine institution, by which they were made the supreme judicature of
the nation. 3. The definitive sentence given by the judge, priest, or
great council, must be obeyed by the parties concerned, upon pain of
death: Thou shalt do according to their sentence (v. 10); thou shalt
observe to do it, thou shalt not decline from it (v. 11), to the right
hand nor to the left. Note, It is for the honour of God and the welfare
of a people that the authority of the higher power be supported and the
due order of government observed, that those be obeyed who are
appointed to rule, and that every soul be subject to them in all those
things that fall within their commission. Though the party thought
himself injured by the sentence (as every man is apt to be partial in
is own cause), yet he must needs be subject, must stand to the award,
how unpleasing soever, and bear, or lose, or pay, according to it, not
only for wrath, but also for conscience' sake. But if an inferior judge
contradict the sentence of the higher court and will not execute the
orders of it, or a private person refuse to conform to their sentence,
the contumacy must be punished with death, though the matter were ever
so small in which the opposition was made: That man shall die, and all
the people shall hear and fear, v. 12, 13. See here, (1.) The evil of
disobedience. Rebellion and stubbornness, from a spirit of
contradiction and opposition of God, or those in authority under him,
from a principle of contempt and self-willedness, are as witchcraft and
idolatry. To differ in opinion from weakness and infirmity may be
excused and must be borne with; but to do so presumptuously, in pride
and wickedness (as the ancient translations explain it), this is to
take up arms against the government, and is an affront to him by whom
the powers that be are ordained. (2.) The design of punishment: that
others may hear and fear, and not do the like. Some would be so
considerate as to infer the heinousness of the offence from the
grievousness of the penalty, and therefore would detest it; and others
would so far consult their own safety as to cross their humours by
conforming to the sentence rather than to sin against their own heads,
and forfeit their lives by going contrary to it. From this law the
apostle infers the greatness of the punishment of which those will be
thought worthy that trample on the authority of the Son of God, Heb. x.
28, 29.
The Choice of a King. (b. c. 1451.)
14 When thou art come unto the land which the Lord thy God giveth thee,
and shalt possess it, and shalt dwell therein, and shalt say, I will
set a king over me, like as all the nations that are about me; 15
Thou shalt in any wise set him king over thee, whom the Lord thy God
shall choose: one from among thy brethren shalt thou set king over
thee: thou mayest not set a stranger over thee, which is not thy
brother. 16 But he shall not multiply horses to himself, nor cause
the people to return to Egypt, to the end that he should multiply
horses: forasmuch as the Lord hath said unto you, Ye shall henceforth
return no more that way. 17 Neither shall he multiply wives to
himself, that his heart turn not away: neither shall he greatly
multiply to himself silver and gold. 18 And it shall be, when he
sitteth upon the throne of his kingdom, that he shall write him a copy
of this law in a book out of that which is before the priests the
Levites: 19 And it shall be with him, and he shall read therein all
the days of his life: that he may learn to fear the Lord his God, to
keep all the words of this law and these statutes, to do them: 20
That his heart be not lifted up above his brethren, and that he turn
not aside from the commandment, to the right hand, or to the left: to
the end that he may prolong his days in his kingdom, he, and his
children, in the midst of Israel.
After the laws which concerned subjects fitly followed the laws which
concern kings; for those that rule others must themselves remember that
they are under command. Here are laws given,
I. To the electors of the empire, what rules they must go by in making
their choice, v. 14, 15. 1. It is here supposed that the people would,
in process of time, be desirous of a king, whose royal pomp and power
would be thought to make their nation look great among their
neighbours. Their having a king is neither promised as a mercy nor
commanded as a duty (nothing could be better for them than the divine
regimen they were under), but it is permitted them if they desired it.
If they would but take care to have the ends of government answered,
and God's laws duly observed and put in execution, they should not be
tied to any one form of government, but should be welcome to have a
king. Though something irregular is supposed to be the principle of the
desire, that they might be like the nations (whereas God in many ways
distinguished them from the nations), yet God would indulge them in it,
because he intended to serve his own purposes by it, in making the
regal government typical of the kingdom of the Messiah. 2. They are
directed in their choice. If they will have a king over them, as God
foresaw they would (though it does not appear that ever the motion was
made till almost 400 years after), then they must, (1.) Ask counsel at
God's mouth, and make him king whom God shall choose; and happy it was
for them that they had an oracle to consult in so weighty an affair,
and a God to choose for them who knows infallibly what every man is and
will be. Kings are God's vicegerents, and therefore it is fit that he
should have the choosing of them: God had himself been in a particular
manner Israel's King, and if they set another over them, under him, it
was necessary that he should nominate the person. Accordingly, when the
people desired a king, they applied to Samuel a prophet of the Lord;
and afterwards David, Solomon, Jeroboam, Jehu, and others, were chosen
by the prophets; and the people are reproved for not observing this
law, Hos. viii. 4: They have set up kings but not by me. In all cases
God's choice, if we can but know it, should direct, determine, and
overrule ours. (2.) They must not choose a foreigner under pretence of
strengthening their alliances, or of the extraordinary fitness of the
person, lest a strange king should introduce strange customs of usages,
contrary to those that were established by the divine law; but he must
be one from among thy brethren, that he may be a type of Christ, who is
bone of our bone, Heb. ii. 14.
II. Laws are here given to the prince that should be elected for the
due administration of the government.
1. He must carefully avoid every thing that would divert him from God
and religion. Riches, honours, and pleasures are the three great
hindrances of godliness (the lusts of the flesh, the lusts of the eye,
and the pride of life), especially to those in high stations: against
these therefore the king is here warned. (1.) He must not gratify the
love of honour by multiplying horses, v. 16. He that rode upon a horse
(a stately creature) in a country where asses and mules were generally
used looked very great; and therefore though he might have horses for
his own saddle, and chariots, yet he must not set servants on horseback
(Eccl. x. 7) nor have many horses for his officers and guards (when God
was their King, his judges rode on asses, Judg. v. 10; xii. 14), nor
must he multiply horses for war, lest he should trust too much to them,
Ps. xx. 7; xxxiii. 17; Hos. xiv. 3. The reason here given against his
multiplying horses is because it would produce a greater correspondence
with Egypt (which furnished Canaan with horses, 1 Kings x. 28, 29) than
it was fit the Israel of God should have, who were brought thence with
such a high hand: You shall return no more that way, for fear of being
infected with the idolatries of Egypt (Lev. xviii. 3), to which they
were very prone. Note, We should take heed of that commerce or
conversation by which we are in danger of being drawn into sin. If
Israel must not return to Egypt, they must not trade with Egypt;
Solomon got no good by it. (2.) He must not gratify the love of
pleasure by multiplying wives (v. 17), as Solomon did to his undoing (1
Kings xi. 1), that his heart, being set upon them, turn not away from
business, and every thing that is serious, and especially from the
exercise of piety and devotion, to which nothing is a greater enemy
than the indulgence of the flesh. (3.) He must not gratify the love of
riches by greatly multiplying silver and gold. A competent treasure is
allowed him, and he is not forbidden to be good husband of it, but,
[1.] He must not greatly multiply money, so as to oppress his people by
raising it (as Solomon seems to have done, 1 Kings xii. 4), nor so as
to deceive himself, by trusting to it, and setting his heart upon it,
Ps. lxii. 10. [2.] He must not multiply it to himself. David multiplied
silver and gold, but it was for the service of God (1 Chron. xxix. 4),
not for himself; for his people, not for his own family.
2. He must carefully apply himself to the law of God, and make that his
rule. This must be to him better than all riches, honours, and
pleasures, than many horses or many wives, better than thousands of
gold and silver.
(1.) He must write himself a copy of the law out of the original, which
was in the custody of the priests that attended the sanctuary, v. 18.
Some think that he was to write only this book of Deuteronomy, which is
an abstract of the law, and the precepts of which, being mostly moral
and judicial, concerned the king more than the laws in Leviticus and
Numbers, which, being ceremonial, concerned chiefly the priests. Others
think that he was to transcribe all the five books of Moses, which are
called the law, and which were preserved together as the foundation of
their religion. Now, [1.] Though the king might be presumed to have
very fair copies by him from his ancestors, yet, besides those, he must
have one of his own: it might be presumed that theirs were worn with
constant use; he must have a fresh one to begin the world with. [2.]
Though he had secretaries about him whom he might employ to write this
copy, and who perhaps could write a better hand than he, yet he must do
it himself, with his own hand, for the honour of the law, and that he
might think no act of religion below him, to inure himself to labour
and study, and especially that he might thereby be obliged to take
particular notice of every part of the law and by writing it might
imprint it in his mind. Note, It is of great use for each of us to
write down what we observe as most affecting and edifying to us, out of
the scriptures and good books, and out of the sermons we hear. A
prudent pen may go far towards making up the deficiencies of the
memory, and the furnishing of the treasures of the good householder
with things new and old. [3.] He must do this even when he sits upon
the throne of his kingdom, provided that he had not done it before.
When he begins to apply himself to business, he must apply himself to
this in the first place. He that sits upon the throne of a kingdom
cannot but have his hands full. The affairs of his kingdom both at home
and abroad call for a large share of his time and thoughts, and yet he
must write himself a copy of the law. Let not those who call themselves
men of business think that this will excuse them from making religion
their business; nor let great men think it any disparagement to them to
write for themselves those great things of God's law which he hath
written to them, Hos. viii. 12.
(2.) Having a Bible by him of his own writing, he must not think it
enough to keep it in his cabinet, but he must read therein all the days
of his life, v. 19. It is not enough to have Bibles, but we must use
them, use them daily, as the duty and necessity of everyday require:
our souls must have their constant meals of that manna; and, if well
digested, it will be true nourishment and strength to them. As the body
is receiving benefit by its food continually, and not only when it is
eating, so is the soul, by the word of God, if it meditate therein day
and night, Ps. i. 2. And we must persevere in the use of the written
word of God as long as we live. Christ's scholars never learn above
their Bibles, but will have a constant occasion for them till they come
to that world where knowledge and love will both be made perfect.
(3.) His writing and reading were all nothing if he did not reduce to
practice what he wrote and read, v. 19, 20. The word of God is not
designed merely to be and entertaining subject of speculation, but to
be a commanding rule of conversation. Let him know, [1.] What dominion
his religion must have over him, and what influence it must have upon
him. First, It must possess him with a very reverent and awful regard
to the divine majesty and authority. He must learn (and thus the most
learned must by ever learning) to fear the Lord his God; and, as high
as he is, he must remember that God is above him, and, whatever fear
his subjects owe to him, that, and much more, he owes to God as his
King. Secondly, It must engage him to a constant observance of the law
of God, and a conscientious obedience to it, as the effect of that
fear. He must keep all the words of this law (he is custos utriusque
tabulae--the keeper of both tables), not only take care that others do
them, but do them himself as a humble servant to the God of heaven and
a good example to his inferiors. Thirdly, It must keep him humble. How
much soever he is advanced, let him keep his spirit low, and let the
fear of his God prevent the contempt of his brethren; and let not his
heart be lifted up above them, so as to carry himself haughtily or
disdainfully towards them, and to trample upon them. Let him not
conceit himself better than they because he is greater and makes a
fairer show; but let him remember that he is the minister of God to
them for good (major singulis, but minor universis--greater than any
one, but less than the whole). It must prevent his errors, either on he
right hand or on the left (for there are errors on both hands), and
keep him right, in all instances, to his God and to his duty. [2.] What
advantage his religion would be of to him. Those that fear God and keep
his commandments will certainly fare the better for it in this world.
The greatest monarch in the world may receive more benefit by religion
than by all the wealth and power of his monarchy. It will be of
advantage, First, To his person: He shall prolong his days in his
kingdom. We find in the history of the kings of Judah that, generally,
the best reigns were the longest, except when God shortened them for
the punishment of the people, as Josiah's. Secondly, To his family: his
children shall also prosper. Entail religion upon posterity, and God
will entail a blessing upon it.
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D E U T E R O N O M Y
CHAP. XVIII.
In this chapter, I. The rights and revenues of the church are settled,
and rules given concerning the Levites' ministration and maintenance,
ver. 1-8. II. The caution against the idolatrous abominable customs of
the heathen is repeated, ver. 9-14. III. A promise is given them of the
spirit of prophecy to continue among them, and to centre at last in
Christ the great prophet, ver. 15-18. IV. Wrath threatened against
those that despise prophecy (ver. 19) or counterfeit it (ver. 20), and
a rule given for the trial of it, ver. 21, 22.
Maintenance of the Levites. (b. c. 1451.)
1 The priests the Levites, and all the tribe of Levi, shall have no
part nor inheritance with Israel: they shall eat the offerings of the
Lord made by fire, and his inheritance. 2 Therefore shall they have
no inheritance among their brethren: the Lord is their inheritance, as
he hath said unto them. 3 And this shall be the priest's due from the
people, from them that offer a sacrifice, whether it be ox or sheep;
and they shall give unto the priest the shoulder, and the two cheeks,
and the maw. 4 The firstfruits also of thy corn, of thy wine, and of
thine oil, and the first of the fleece of thy sheep, shalt thou give
him. 5 For the Lord thy God hath chosen him out of all thy tribes, to
stand to minister in the name of the Lord, him and his sons for ever.
6 And if a Levite come from any of thy gates out of all Israel, where
he sojourned, and come with all the desire of his mind unto the place
which the Lord shall choose; 7 Then he shall minister in the name of
the Lord his God, as all his brethren the Levites do, which stand there
before the Lord. 8 They shall have like portions to eat, beside that
which cometh of the sale of his patrimony.
Magistracy and ministry are two divine institutions of admirable use
for the support and advancement of the kingdom of God among men. Laws
concerning the former we had in the close of the foregoing chapter,
directions are in this given concerning the latter. Land-marks are here
set between the estates of the priests and those of the people.
I. Care is taken that the priests entangle not themselves with the
affairs of this life, nor enrich themselves with the wealth of this
world; they have better things to mind. They shall have no part nor
inheritance with Israel, that is, no share either in the spoils taken
in war or in the land that was to be divided by lot, v. 1. Their
warfare and husbandry are both spiritual, and enough to fill their
hands both with work and profit and to content them. The Lord is their
inheritance, v. 2. Note, Those that have God for their inheritance,
according to the new covenant, should not be greedy of great things in
the world, neither gripe what they have nor grasp at more, but look
upon all present things with the indifference which becomes those that
believe God to be all-sufficient.
II. Care is likewise taken that they want not any of the comforts and
conveniences of this life. Though God, who is a Spirit, is their
inheritance, it does not therefore follow that they must live upon the
air; no,
1. The people must provide for them. They must have their due from the
people, v. 3. Their maintenance must not depend upon the generosity of
the people, but they must be by law entitled to it. He that is taught
in the word ought in justice to communicate to him that teaches him;
and he that has the benefit of solemn religious assemblies ought to
contribute to the comfortable support of those that preside in such
assemblies. (1.) The priests who in their courses served at the altar
had their share of the sacrifices, namely, the peace-offerings, that
were brought while they were in waiting: besides the breast and
shoulder, which were appointed them before (Lev. vii. 32-34), the
cheeks and maw are here ordered to be given them; so far was the law
from diminishing what was already granted that it gave them an
augmentation (2.) The first-fruits which arose within such a precinct
were brought in, as it should seem, to the priests that resided among
them, for their maintenance in the country; the first of their corn and
wine for food, and the first of their fleece for clothing (v. 4); for
the priests who were employed to teach others ought themselves to
learn, having food and raiment, to be therewith content. The
first-fruits were devoted to God, and he constituted the priests his
receivers; and if God reckons what is, in general, given to the poor,
lent to him, to be repaid with interest, much more what is, in
particular, given to the poor, lent to him, to be repaid with interest,
much more what is, in particular, given to poor ministers. There is a
good reason given for this constant charge upon their estates (v. 5),
because the Levites were chosen of God, and his choice must be owned
and countenanced, and those honoured by us whom he honours; and because
they stood to minister, and ought to be recompensed for their
attendance and labour, especially since it was in the name of the Lord,
by his warrant, in his service, and for his praise, and this charge
entailed upon their seed for ever; those who were thus engaged and thus
employed ought to have all due encouragement given them, as some of the
most needful useful members of their commonwealth.
2. The priests must not themselves stand in one another's light. If a
priest that by the law was obliged to serve at the altar only in his
turn, and was paid for that, should, out of his great affection to the
sanctuary, devote himself to a constant attendance there, and quit the
ease and pleasure of the city in which he had his lot for the
satisfaction of serving the altar, the priests whose turn it was to
attend must admit him both to join in the work and to share in the
wages, and not grudge him either the honour of the one or the profit of
the other, though it might seem to break in upon them, v. 6-8. Note, A
hearty pious zeal to serve God and his church, though it may a little
encroach upon a settled order, and there may be somewhat in it that
looks irregular, yet ought to be gratified and not discouraged. He that
appears to have a hearty affection to the sanctuary, and loves dearly
to be employed in the service of it, in God's name let him minister; he
shall be as welcome to God as the Levites whose course it was to
minister, and should be so to them. The settling of the courses was
intended rather to secure those to the work that were not willing to do
so much than to exclude any that were willing to do more. And he that
thus serves as a volunteer shall have as good pay as the pressed men,
besides that which comes of the sale of his patrimony. The church of
Rome obliges those who leave their estates to go into a monastery to
bring the produce of their estates with them into the common stock of
the monastery, for gain is their godliness; but here it is ordered that
the pious devotee should reserve to himself the produce of his
patrimony, for religion and the ministry were never appointed of God,
however they have been abused by men, to serve a secular interest.
Idolatrous Customs of the Canaanites. (b. c. 1451.)
9 When thou art come into the land which the Lord thy God giveth thee,
thou shalt not learn to do after the abominations of those nations.
10 There shall not be found among you any one that maketh his son or
his daughter to pass through the fire, or that useth divination, or an
observer of times, or an enchanter, or a witch, 11 Or a charmer, or a
consulter with familiar spirits, or a wizard, or a necromancer. 12
For all that do these things are an abomination unto the Lord: and
because of these abominations the Lord thy God doth drive them out from
before thee. 13 Thou shalt be perfect with the Lord thy God. 14 For
these nations, which thou shalt possess, hearkened unto observers of
times, and unto diviners: but as for thee, the Lord thy God hath not
suffered thee so to do.
One would not think there had been so much need as it seems there was
to arm the people of Israel against the infection of the idolatrous
customs of the Canaanites. Was it possible that a people so blessed
with divine institutions should ever admit the brutish and barbarous
inventions of men and devils? Were they in any danger of making those
their tutors and directors in religion whom God had made their captives
and tributaries? It seems they were in danger, and therefore, after
many similar cautions, they are here charged not to do after the
abominations of those nations, v. 9.
I. Some particulars are specified; as, 1. The consecrating of their
children to Moloch, an idol that represented the sun, by making them to
pass through the fire, and sometimes consuming them as sacrifices in
the fire, v. 10. See the law against this before, Lev. xviii. 21. 2.
Using arts of divination, to get the unnecessary knowledge of things to
come, enchantments, witchcrafts, charms, &c., by which the power and
knowledge peculiar to God were attributed to the devil, to the great
reproach both of God's counsels and of his providence, v. 10, 11. One
would wonder that such arts and works of darkness, so senseless and
absurd, so impious and profane, could be found in a country where
divine revelation shone so clearly; yet we find remains of them even
where Christ's holy religion is known and professed; such are the
powers and policies of the rulers of the darkness of this world. But
let those give heed to fortune-tellers, or go to wizards for the
discovery of things secret, that use spells for the cure of diseases,
are in any league or acquaintance with familiar spirits, or form a
confederacy with those that are--let them know that they can have no
fellowship with God while thus they have fellowship with devils. It is
amazing to think that there should by any pretenders of this kind in
such a land and day of light as we live in.
II. Some reasons are given against their conformity to the customs of
the Gentiles. 1. Because it would make them abominable to God. The
things themselves being hateful to him, those that do them are an
abomination; and miserable is that creature that has become odious to
its Creator, v. 12. See the malignity and mischievousness of sin; that
must needs be an evil thing indeed which provokes the God of mercy to
detest the work of his own hands. 2. Because these abominable practices
had been the ruin of the Canaanites, of which ruin they were not only
the witnesses but the instruments. It would be the most inexcusable
folly, as well as the most unpardonable impiety, for them to practise
themselves those very things for which they had been employed so
severely to chastise others. Did the land spue out the abominations of
the Canaanites, and shall Israel lick up the vomit? 3. Because they
were better taught, v. 13, 14. It is an argument like that of the
apostle against Christians walking as the Gentiles walked (Eph. iv. 17,
18, 20): You have not so learned Christ. "It is true these nations,
whom God gave up to their own hearts' lusts, and suffered to walk in
their own ways (Acts xiv. 16), did thus corrupt themselves; but thou
art not thus abandoned by the grace of God: the Lord thy God had not
suffered thee to do so; thou art instructed in divine things, and hast
fair warning given thee of the evil of those practices; and therefore,
whatever others do, it is expected that thou shouldest be perfect with
the Lord thy God," that is, "that thou shouldest give divine honours to
him, to him only, and to no other, and not mix any of the superstitious
customs of the heathen with his institutions." One of the Chaldee
paraphrasts here takes notice of God's furnishing them with the oracle
of urim and thummim, as a preservative from all unlawful arts of
divination. Those were fools indeed who would go to consult the father
of lies when they had such a ready way of consulting the God of truth.
The Great Prophet; False Prophets. (b. c. 1451.)
15 The Lord thy God will raise up unto thee a Prophet from the midst of
thee, of thy brethren, like unto me; unto him ye shall hearken; 16
According to all that thou desiredst of the Lord thy God in Horeb in
the day of the assembly, saying, Let me not hear again the voice of the
Lord my God, neither let me see this great fire any more, that I die
not. 17 And the Lord said unto me, They have well spoken that which
they have spoken. 18 I will raise them up a Prophet from among their
brethren, like unto thee, and will put my words in his mouth; and he
shall speak unto them all that I shall command him. 19 And it shall
come to pass, that whosoever will not hearken unto my words which he
shall speak in my name, I will require it of him. 20 But the prophet,
which shall presume to speak a word in my name, which I have not
commanded him to speak, or that shall speak in the name of other gods,
even that prophet shall die. 21 And if thou say in thine heart, How
shall we know the word which the Lord hath not spoken? 22 When a
prophet speaketh in the name of the Lord, if the thing follow not, nor
come to pass, that is the thing which the Lord hath not spoken, but the
prophet hath spoken it presumptuously: thou shalt not be afraid of him.
Here is, I. The promise of the great prophet, with a command to receive
him, and hearken to him. Now,
1. Some think it is the promise of a succession of prophets, that
should for many ages be kept up in Israel. Besides the priests and
Levites, their ordinary ministers, whose office it was to teach Jacob
God's law, they should have prophets, extraordinary ministers, to
reprove them for their faults, remind them of their duty, and foretel
things to come, judgments for warning and deliverances for their
comfort. Having these prophets, (1.) They need not use divinations, nor
consult with familiar spirits, for they might enquire of God's prophets
even concerning their private affairs, as Saul did when he was in quest
of his father's asses, 1 Sam. ix. 6. (2.) They could not miss the way
of their duty through ignorance or mistake, nor differ in their
opinions about it, having prophets among them, whom, in every difficult
doubtful case, they might advise with and appeal to. These prophets
were like unto Moses in some respects, though far inferior to him,
Deut. xxxiv. 10.
2. Whether a succession of prophets be included in this promise or not,
we are sure that it is primarily intended as a promise of Christ, and
it is the clearest promise of him that is in all the law of Moses. It
is expressly applied to our Lord Jesus as the Messiah promised (Acts
iii. 22; vii. 37), and the people had an eye to this promise when they
said concerning him, This is of a truth that prophet that should come
into the world (John vi. 14); and it was his Spirit that spoke in all
the other prophets, 1 Pet. i. 11. Observe,
(1.) What it is that is here promised concerning Christ. What God
promised Moses at Mount Sinai (which he relates, v. 18), he promised
the people (v. 15) in God's name. [1.] That there should come a
prophet, great above all the prophets, by whom God would make known
himself and his will to the children of men more fully and clearly than
ever he had done before. He is the light of the world, as prophecy was
of the Jewish church, John viii. 12. He is the Word, by whom God speaks
to us, John i. 1; Heb. i. 2. [2.] That God would raise him up from the
midst of them. In his birth he should be one of that nation, should
live among them and be sent to them. In his resurrection he should be
raised up at Jerusalem, and thence his doctrine should go forth to all
the world: thus God, having raised up his Son Christ Jesus, sent him to
bless us. [3.] That he should be like unto Moses, only as much above
him as the other prophets came short of him. Moses was such a prophet
as was a law-giver to Israel and their deliverer out of Egypt, and so
was Christ: he not only teaches, but rules and saves. Moses was the
founder of a new dispensation by signs and wonders and mighty deeds,
and so was Christ, by which he proved himself a teacher come from God.
Was Moses faithful? So was Christ; Moses as a servant, but Christ as a
Son. [4.] That God would put his words in his mouth, v. 18. What
messages God had to send to the children of men he would send them by
him, and give him full instructions what to say and do as a prophet.
Hence our Saviour says, My doctrine is not mine originally, but his
that sent me, John vii. 16. So that this great promise is performed;
this Prophet has come, even Jesus; it is he that should come, and we
are to look for no other.
(2.) The agreeableness of this designed dispensation to the people's
avowed choice and desire at Mount Sinai, v. 16, 17. There God had
spoken to them in thunder and lightning, out of the midst of the fire
and thick darkness. Every word made their ears tingle and their hearts
tremble, so that the whole congregation was ready to die with fear. In
this fright, they begged hard that God would not speak to them in this
manner any more (they could not bear it, it would overwhelm and
distract them), but that he would speak to them by men like themselves,
by Moses now, and afterwards by other prophets like unto him. "Well,"
says God, "it shall be so; they shall be spoken to by men, whose
terrors shall not make them afraid;" and, to crown the favour beyond
what they were able to ask or think, in the fulness of time the Word
itself was made flesh, and they saw his glory as of the only-begotten
of the Father, not, as at Mount Sinai, full of majesty and terror, but
full of grace and truth, John i. 14. Thus, in answer to the request of
those who were struck with amazement by the law, God promised the
incarnation of his Son, though we may suppose it far from the thoughts
of those that made that request.
(3.) A charge and command given to all people to hear and believe, hear
and obey, this great prophet here promised: Unto him you shall hearken
(v. 15); and whoever will not hearken to him shall be surely and
severely reckoned with for his contempt (v. 19): I will require it of
him. God himself applied this to our Lord Jesus in the voice that came
out of the excellent glory, Matt. xvii. 5, Hear you him, that is, this
is he concerning whom it was said by Moses of old, Unto him you shall
hearken; and Moses and Elias then stood by and assented to it. The
sentence here passed on those that hearken not to this prophet is
repeated and ratified in the New Testament. He that believeth not the
Son, the wrath of God abideth on him, John iii. 36. And how shall we
escape if we turn away from him that speaketh from heaven? Heb. xii.
25. The Chaldee paraphrase here reads it, My Word shall require it of
him, which can be no other than a divine person, Christ the eternal
Word, to whom the Father has committed all judgement, and by whom he
will at the last day judge the world. Whoever turns a deaf ear to Jesus
Christ shall find that it is at his peril; the same that is the prophet
is to be his judge, John xii. 48.
II. Here is a caution against false prophets, 1. By way of threatening
against the pretenders themselves, v. 20. Whoever sets up for a
prophet, and produces either a commission from the true God, shall be
deemed and adjudged guilty of high treason against the crown and
dignity of the King of kings, and that traitor shall be put to death
(v. 20), namely, by the judgment of the great sanhedrim, which, in
process of time, sat at Jerusalem; and therefore our Saviour says that
a prophet could not perish but at Jerusalem, and lays the blood of the
prophets at Jerusalem's door (Luke xiii. 33, 34), whom therefore God
himself would punish; yet there false prophets were supported. 2. By
way of direction to the people, that they might not be imposed upon by
pretenders, of which there were many, as appears, Jer. xxiii. 25; Ezek.
xiii. 6; 1 Kings xxii. 6. It is a very proper question which they are
supposed to ask, v. 21. Since it is so great a duty to hearken to the
true prophets, and yet there is so much danger of being misled by false
prophets, how shall we know the word which the Lord has not spoken? By
what marks may we discover a cheat? Note, It highly concerns us to have
a right touchstone wherewith to try the word we hear, that we may know
what that word is which the Lord has not spoken. Whatever is directly
repugnant to sense, to the light and law of nature, and to the plain
meaning of the written word, we may be sure is not that which the Lord
has spoken; nor that which gives countenance and encouragement to sin,
or has a manifest tendency to the destruction of piety or charity: far
be it from God that he should contradict himself. The rule here given
in answer to this enquiry was adapted chiefly to that state, v. 22. If
there was any cause to suspect the sincerity of a prophet, let them
observe that if he gave them any sign, or foretold something to come,
and the event was not according to his prediction, they might be sure
he was not sent of God. This does not refer so much to the foretelling
of mercies and judgments (though as to these, and the difference
between the predictions of mercies and judgments, there is a rule of
discerning between truth and falsehood laid down by the prophet, Jer.
xxviii. 8, 9), but rather to the giving of signs on purpose to confirm
their mission. Though the sign did come to pass, yet this would not
serve to prove their mission if they called them to serve other gods;
this point had been already settled, Deut. xiii. 1-3. But, if the sign
did not come to pass, this would serve to disprove their mission. "When
Moses cast his rod upon the ground (it is bishop Patrick's explanation
of this), and said it would become a serpent, if it had not accordingly
been turned into a serpent, Moses had been a false prophet: if, when
Elijah called for fire from heaven to consume the sacrifice, none had
come, he had been no better than the prophets of Baal." Samuel's
mission was proved by this, that God let none of his words fall to the
ground, 1 Sam. iii. 19, 20. And by the miracles Christ wrought,
especially by that great sign he gave of his resurrection the third
day, which came to pass as he foretold, it appeared that he was a
teacher come from God. Lastly, They are directed not to be afraid of a
false prophet; that is, not to be afraid of the judgments such a one
might denounce to amuse people and strike terror upon them; nor to be
afraid of executing the law upon him when, upon a strict and impartial
scrutiny, it appeared that he was a false prophet. This command not to
fear a false prophet implies that a true prophet, who proved his
commission by clear and undeniable proofs, was to be feared, and it was
at their peril if they offered him any violence or put any slight upon
him.
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D E U T E R O N O M Y
CHAP. XIX.
The laws which Moses had hitherto been repeating and urging mostly
concerned the acts of religion and devotion towards God; but here he
comes more fully to press the duties of righteousness between man and
man. This chapter relates, I. To the sixth commandment, "Thou shalt not
kill," ver. 1-13. II. To the eighth commandment, "Thou shalt not
steal," ver. 14. III. To the ninth commandment, "Thou shalt not bear
false witness," ver. 15, &c.
The Cities of Refuge. (b. c. 1451.)
1 When the Lord thy God hath cut off the nations, whose land the Lord
thy God giveth thee, and thou succeedest them, and dwellest in their
cities, and in their houses; 2 Thou shalt separate three cities for
thee in the midst of thy land, which the Lord thy God giveth thee to
possess it. 3 Thou shalt prepare thee a way, and divide the coasts of
thy land, which the Lord thy God giveth thee to inherit, into three
parts, that every slayer may flee thither. 4 And this is the case of
the slayer, which shall flee thither, that he may live: Whoso killeth
his neighbour ignorantly, whom he hated not in time past; 5 As when a
man goeth into the wood with his neighbour to hew wood, and his hand
fetcheth a stroke with the axe to cut down the tree, and the head
slippeth from the helve, and lighteth upon his neighbour, that he die;
he shall flee unto one of those cities, and live: 6 Lest the avenger
of the blood pursue the slayer, while his heart is hot, and overtake
him, because the way is long, and slay him; whereas he was not worthy
of death, inasmuch as he hated him not in time past. 7 Wherefore I
command thee, saying, Thou shalt separate three cities for thee. 8
And if the Lord thy God enlarge thy coast, as he hath sworn unto thy
fathers, and give thee all the land which he promised to give unto thy
fathers; 9 If thou shalt keep all these commandments to do them,
which I command thee this day, to love the Lord thy God, and to walk
ever in his ways; then shalt thou add three cities more for thee,
beside these three: 10 That innocent blood be not shed in thy land,
which the Lord thy God giveth thee for an inheritance, and so blood be
upon thee. 11 But if any man hate his neighbour, and lie in wait for
him, and rise up against him, and smite him mortally that he die, and
fleeth into one of these cities: 12 Then the elders of his city shall
send and fetch him thence, and deliver him into the hand of the avenger
of blood, that he may die. 13 Thine eye shall not pity him, but thou
shalt put away the guilt of innocent blood from Israel, that it may go
well with thee.
It was one of the precepts given to the sons of Noah that whoso
sheddeth man's blood by man shall his blood be shed, that is, by the
avenger of blood, Gen. ix. 6. Now here we have the law settled between
blood and blood, between the blood of the murdered and the blood of the
murderer, and effectual provision made,
I. That the cities of refuge should be a protection to him that slew
another casually, so that he should not die for that as a crime which
was not his voluntary act, but only his unhappiness. The appointment of
these cities of refuge we had before (Exod. xxi. 13), and the law laid
down concerning them at large, Num. xxxv. 10, &c. It is here repeated,
and direction is given concerning three things:--
1. The appointing of three cities in Canaan for this purpose. Moses had
already appointed three on that side Jordan which he saw the conquest
of; and now he bids them, when they should be settled in the other part
of the country, to appoint three more, v. 1-3, 7. The country was to be
divided into three districts, as near by as might be equal, and a city
of refuge in the centre of each so that every corner of the land might
have one within reach. Thus Christ is not a refuge at a distance, which
we must ascend to heaven or go down to the deep for, but the word is
nigh us, and Christ in the word, Rom. x. 8. The gospel brings salvation
to our door, and there it knocks for admission. To make the flight of
the delinquent the more easy, the way must be prepared that led to the
city of refuge. Probably they had causeways or street-ways leading to
those cities, and the Jews say that the magistrates of Israel, upon one
certain day in the year, sent out messengers to see that those roads
were in good repair, and they were to remove stumbling-blocks, mend
bridges that were broken, and, where two ways met, they were to set up
a Mercurial post, with a finger to point the right way, on which was
engraven in great letters, Miklat, Miklat--Refuge, Refuge. In allusion
to this, gospel ministers are to show people the way to Christ, and to
assist and direct them in flying by faith to him for refuge. They must
be ready to remove their prejudices, and help them over their
difficulties. And, blessed be God, the way of holiness, to all that
seek it faithfully, is a highway so plain that the wayfaring men,
though fools, shall not err therein.
2. The use to be made of these cities, v. 4-6. (1.) It is supposed that
it might so happen that a man might be the death of his neighbour
without any design upon him either from a sudden passion or malice
prepense, but purely by accident, as by the flying off of an axe-head,
which is the instance here given, with which every case of this kind
was to be compared, and by it adjudged. See how human life lies exposed
daily, and what deaths we are often in, and what need therefore we have
to be always ready, our souls being continually in our hands. How are
the sons of men snared in an evil time, when it falls suddenly upon
them! Eccl. ix. 12. An evil time indeed it is when this happens not
only to the slain but to the slayer. (2.) It is supposed that the
relations of the person slain would be forward to avenge the blood, in
affection to their friend and in zeal for public justice. Though the
law did not allow the avenging of any other affront or injury with
death, yet the avenger of blood, the blood of a relation, shall have
great allowances made for the heat of his heart upon such a provocation
as that, and his killing only, should not be accounted murder if he did
it before he got to the city of refuge, though it is owned he was not
worthy of death. Thus would God possess people with a great horror and
dread of the sin of murder: if mere chance-medley did thus expose a
man, surely he that wilfully does violence to the blood of any person,
whether from an old grudge or upon a sudden provocation, must flee to
the pit, and let no man stay him (Prov. xxviii. 17); yet the New
Testament represents the sin of murder as more heinous and more
dangerous than even this law does. 1 John iii. 15, You know that no
murderer has eternal life abiding in him. (3.) It is provided that, if
an avenger of blood should be so unreasonable as to demand satisfaction
for blood shed by accident only, then the city of refuge should protect
the slayer. Sins of ignorance indeed do expose us to the wrath of God,
but there is relief provided, if by faith and repentance we make use of
it. Paul that had been a persecutor obtained mercy, because he did it
ignorantly; and Christ prayed for his crucifiers, Father, forgive them,
for they know not what they do.
3. The appointing of three cities more for this use in case God should
hereafter enlarge their territories and the dominion of their religion,
that all those places which came under the government of the law of
Moses in other instances might enjoy the benefit of that law in this
instance, v. 8-10. Here is, (1.) An intimation of God's gracious
intention to enlarge their coast, as he had promised to their fathers,
if they did not by their disobedience forfeit the promise, the
condition of which is here carefully repeated, that, if it were not
performed, the reproach might lie upon them, and not on God. He
promised to give it, if thou shalt keep all these commandments; not
otherwise. (2.) A direction to them to appoint three cities more in
their new conquests, which, the number intimates, should be as large as
their first conquests were; wherever the border of Israel went this
privilege must attend it, that innocent blood be not shed, v. 10.
Though God is the saviour and preserver of all men, and has a tender
regard to all lives, yet the blood of Israelites is in a particular
manner precious to him, Ps. lxxii. 14. The learned Ainsworth observes
that the Jewish writers themselves own that, the condition not being
performed, the promise of the enlarging of their coast was never
fulfilled; so that there was no occasion for ever adding these three
cities of refuge; yet the holy blessed God (say they) did not command
it in vain, for in the days of Messiah the prince three other cities
shall be added to these six: they expect it to be fulfilled in the
letter, but we know that in Christ it has its spiritual accomplishment,
for the borders of the gospel Israel are enlarged according to the
promise, and in Christ, the Lord our righteousness, refuge is provided
for those that by faith flee to him.
II. It is provided that the cities of refuge should be no sanctuary or
shelter to a wilful murderer, but even thence he should be fetched, and
delivered to the avenger of blood, v. 11-13. 1. This shows that wilful
murder must never be protected by the civil magistrate; he bears the
sword of justice in vain if he suffers those to escape the edge of it
that lie under the guilt of blood, which he by office is the avenger
of. During the dominion of the papacy in our own land, before the
Reformation, there were some churches and religious houses (as they
called them) that were made sanctuaries for the protection of all sorts
of criminals that fled to them, wilful murderers not excepted, so that
(as Stamford says, in his Pleas of the Crown, lib. II. c. xxxviii.) the
government follows not Moses but Romulus, and it was not till about the
latter end of Henry VIII's time that this privilege of sanctuary for
wilful murder was taken away, when in that, as in other cases, the word
of God came to be regarded more than the dictates of the see of Rome.
And some have thought it would be a completing of that instance of
reformation if the benefit of clergy were taken away for man-slaughter,
that is, the killing of a man upon a small provocation, since this law
allowed refuge only in case of that which our law calls chance-medley.
2. It may be alluded to to show that in Jesus Christ there is no refuge
for presumptuous sinners, that go on still in their trespasses. If we
thus sin wilfully, sin and go on in it, there remains no sacrifice,
Heb. x. 26. Those that flee to Christ from their sins shall be safe in
him, but not those that expect to be sheltered by him in their sins.
Salvation itself cannot save such: divine justice will fetch them even
from the city of refuge, the protection of which they are not entitled
to.
False Witnesses. (b. c. 1451.)
14 Thou shalt not remove thy neighbour's landmark, which they of old
time have set in thine inheritance, which thou shalt inherit in the
land that the Lord thy God giveth thee to possess it. 15 One witness
shall not rise up against a man for any iniquity, or for any sin, in
any sin that he sinneth: at the mouth of two witnesses, or at the mouth
of three witnesses, shall the matter be established. 16 If a false
witness rise up against any man to testify against him that which is
wrong; 17 Then both the men, between whom the controversy is, shall
stand before the Lord, before the priests and the judges, which shall
be in those days; 18 And the judges shall make diligent inquisition:
and, behold, if the witness be a false witness, and hath testified
falsely against his brother; 19 Then shall ye do unto him, as he had
thought to have done unto his brother: so shalt thou put the evil away
from among you. 20 And those which remain shall hear, and fear, and
shall henceforth commit no more any such evil among you. 21 And thine
eye shall not pity; but life shall go for life, eye for eye, tooth for
tooth, hand for hand, foot for foot.
Here is a statute for the preventing of frauds and perjuries; for the
divine law takes care of men's rights and properties, and has made a
hedge about them. Such a friend is it to human society and men's civil
interest.
I. A law against frauds, v. 14. 1. Here is an implicit direction given
to the first planters of Canaan to fix land-marks, according to the
distribution of the land to the several tribes and families by lot.
Note, It is the will of God that every one should know his own, and
that all good means should be used to prevent encroachments and the
doing and suffering of wrong. When right is settled, care must be taken
that it be not afterwards unsettled, and that, if possible, no occasion
of dispute may arise. 2. An express law to posterity not to remove
those land-marks which were thus fixed at first, by which a man
secretly got that to himself which was his neighbour's. This, without
doubt, is a moral precept, and still binding, and to us it forbids,
(1.) The invading of any man's right, and taking to ourselves that
which is not our own, by any fraudulent arts or practices, as by
forging, concealing, destroying, or altering deeds and writings (which
are our land-marks, to which appeals are made), or by shifting hedges,
meer-stones, and boundaries. Though the land-marks were set by the hand
of man, yet he was a thief and a robber by the law of God that removed
them. Let every man be content with his own lot, and just to his
neighbours, and then we shall have no land-marks removed. (2.) It
forbids the sowing of discord among neighbours, and doing any thing to
occasion strife and law-suits, which is done (and it is very ill done)
by confounding those things which should determine disputes and decide
controversies. And, (3.) It forbids breaking in upon the settled order
and constitution of civil government, and the altering of ancient
usages without just cause. This law supports the honour of
prescriptions. Consuetudo facit jus--Custom is to be held as law.
II. A law against perjuries, which enacts two things:--1. That a single
witness should never be admitted to give evidence in a criminal cause,
so as that sentence should be passed upon his testimony, v. 15. This
law we had before, Num. xxxv. 30, and in this book, ch. xvii. 6. This
was enacted in favour to the prisoner, whose life and honour should not
lie at the mercy of a particular person that had a pique against him,
and for caution to the accuser not to say that which he could not
corroborate by the testimony of another. It is a just shame which this
law puts upon mankind as false and not to be trusted; every man is by
it suspected: and it is the honour of God's grace that the record he
has given concerning his Son is confirmed both in heaven and in earth
by three witnesses, 1 John v. 7. Let God be true and every man a liar,
Rom. iii. 4. 2. That a false witness should incur the same punishment
which was to have been inflicted upon the person he accused. If two, or
three, or many witnesses, concurred in a false testimony, they were all
liable to be prosecuted upon this law. (2.) The person wronged or
brought into peril by the false testimony is supposed to be the
appellant, v. 17. And yet if the person were put to death upon the
evidence, and afterwards it appeared to be false, any other person, or
the judges themselves, ex officio--by virtue of their office, might
call the false witness to account. (3.) Causes of this kind, having
more than ordinary difficulty in them, were to be brought before the
supreme court, The priests and judges, who are said to be before the
Lord, because, as other judges sat in the gates of their cities, so
these at the gate of the sanctuary, ch. xvii. 12. (4.) There must be
great care in the trial, v. 18. A diligent inquisition must be made
into the characters of the persons, and all the circumstances of the
case, which must be compared, that the truth might be found out, which,
where it is thus faithfully and impartially enquired into, Providence,
it may be hoped, will particularly advance the discovery of. (5.) If it
appeared that a man had knowingly and maliciously borne false witness
against his neighbour, though the mischief he designed him thereby was
not effected, he must undergo the same penalty which his evidence would
have brought his neighbour under, v. 19. Nec lex est justior ulla--Nor
could any law be more just. If the crime he accused his neighbour of
was to be punished with death, the false witness must be put to death;
if with stripes, he must be beaten; if with a pecuniary mulct, he was
to be fined the sum. And because to those who considered not the
heinousness of the crime, and the necessity of making this provision
against it, it might seem hard to punish a man so severely for a few
words' speaking, especially when no mischief did actually follow, it is
added: Thy eye shall not pity, v. 21. No man needs to be more merciful
than God. The benefit that will accrue to the public from this severity
will abundantly recompense it: Those that remain shall hear and fear,
v. 20. Such exemplary punishments will be warnings to others not to
attempt any such mischief, when they see how he that made the pit and
digged it has fallen into the ditch which he made.
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D E U T E R O N O M Y
CHAP. XX.
This chapter settles the militia, and establishes the laws and
ordinances of war, I. Relating to the soldiers. 1. Those must be
encouraged that were drawn up to battle, ver. 1-4. 2. Those must be
dismissed and sent back again whose private affairs called for their
attendance at home (ver. 5-7), or whose weakness and timidity unfitted
them for service in the field, ver. 8, 9. II. Relating to the enemies
they made war with. 1. The treaties they must make with the cities that
were far off, ver. 10-15. 2. The destruction they must make of the
people into whose land they were going, ver. 16-18. 3. The care they
must take, in besieging cities, not to destroy the fruit-trees, ver.
19, 20.
Directions Concerning War; Persons Excused from War. (b. c. 1451.)
1 When thou goest out to battle against thine enemies, and seest
horses, and chariots, and a people more than thou, be not afraid of
them: for the Lord thy God is with thee, which brought thee up out of
the land of Egypt. 2 And it shall be, when ye are come nigh unto the
battle, that the priest shall approach and speak unto the people, 3
And shall say unto them, Hear, O Israel, ye approach this day unto
battle against your enemies: let not your hearts faint, fear not, and
do not tremble, neither be ye terrified because of them; 4 For the
Lord your God is he that goeth with you, to fight for you against your
enemies, to save you. 5 And the officers shall speak unto the people,
saying, What man is there that hath built a new house, and hath not
dedicated it? let him go and return to his house, lest he die in the
battle, and another man dedicate it. 6 And what man is he that hath
planted a vineyard, and hath not yet eaten of it? let him also go and
return unto his house, lest he die in the battle, and another man eat
of it. 7 And what man is there that hath betrothed a wife, and hath
not taken her? let him go and return unto his house, lest he die in the
battle, and another man take her. 8 And the officers shall speak
further unto the people, and they shall say, What man is there that is
fearful and fainthearted? let him go and return unto his house, lest
his brethren's heart faint as well as his heart. 9 And it shall be,
when the officers have made an end of speaking unto the people, that
they shall make captains of the armies to lead the people.
Israel was at this time to be considered rather as a camp than as a
kingdom, entering upon an enemy's country, and not yet settled in a
country of their own; and, besides the war they were now entering upon
in order to their settlement, even after their settlement they could
neither protect nor enlarge their coast without hearing the alarms of
war. It was therefore needful that they should have directions given
them in their military affairs; and in these verses they are directed
in managing, marshalling, and drawing up their own forces. And it is
observable that the discipline of war here prescribed is so far from
having any thing in it harsh or severe, as is usual in martial law,
that the intent of the whole is, on the contrary, to encourage the
soldiers, and to make their service easy to them.
I. Those that were disposed to fight must be encouraged and animated
against their fears.
1. Moses here gives a general encouragement, which the leaders and
commanders in the war must take to themselves: "Be not afraid of them,
v. 1. Though the enemy have ever so much the advantage by their numbers
(being more than thou), and by their cavalry (their armies being much
made up of horses and chariots, which thou art not allowed to
multiply), yet decline not coming to a battle with them, dread not the
issue, nor doubt of success." Two things they must encourage themselves
with in their wars, provided they kept close to their God and their
religion, otherwise they forfeited these encouragements:--(1.) The
presence of God with them: "The Lord thy God is with thee, and
therefore thou art not in danger, nor needest thou be afraid." See Isa.
xli. 10. (2.) The experience they and their fathers had had of God's
power and goodness in bringing them out of the land of Egypt, in
defiance of Pharaoh and all his hosts, which was not only in general a
proof of the divine omnipotence, but to them in particular a pledge of
what God would do further for them. He that saved them from those
greater enemies would not suffer them to be run down by those that were
every way less considerable, and thus to have all he had done for them
undone again.
2. This encouragement must be particularly addressed to the common
soldiers by a priest appointed, and, the Jews say, anointed, for that
purpose, whom they call the anointed of the war, a very proper title
for our anointed Redeemer, the captain of our salvation: This priest,
in God's name, was to animate the people; and who so fit to do that as
he whose office it was as priest to pray for them? For the best
encouragements arise from the precious promises made to the prayer of
faith. This priest must, (1.) Charge them not to be afraid (v. 3), for
nothing weakens the hands so much as that which makes the heart
tremble, v. 3. There is need of precept upon precept to this purport,
as there is here: Let not your hearts be tender (so the word is), to
receive all the impressions of fear, but let a believing confidence in
the power and promise of God harden them. Fear not, and do not make
haste (so the word is), for he that believeth doth not make more haste
than good speed. "Do not make haste either rashly to anticipate your
advantages or basely to fly off upon every disadvantage." (2.) He must
assure them of the presence of God with them, to own and plead their
righteous cause, and not only to save them from their enemies, but to
give them victory over them, v. 4. Note, Those have no reason to fear
that have God with them. The giving of this encouragement by a priest,
one of the Lord's ministers, intimates, [1.] That it is very fit that
armies should have chaplains, not only to pray for them, but to preach
to them, both to reprove that which would hinder their success and to
raise their hopes of it. [2.] That it is the work of Christ's ministers
to encourage his good soldiers in their spiritual conflict with the
world and the flesh, and to assure them of a conquest, yea, more than a
conquest, through Christ that loved us.
II. Those that were indisposed to fight must be discharged, whether the
indisposition did arise,
1. From the circumstances of a man's outward condition; as, (1.) If he
had lately built or purchased a new house, and had not taken possession
of it, had not dedicated it (v. 5), that is, made a solemn festival for
the entertainment of his friends, that came to him to welcome him to
his house; let him go home and take the comfort of that which God had
blessed him with, till, by enjoying it for some time, he become less
fond of it, and consequently less disturbed in the war by the thoughts
of it, and more willing to lie and leave it. For this is the nature of
all our worldly enjoyments, that they please us best at first; after a
while we see the vanity of them. Some think that this dedication of
their houses was a religious act, and that they took possession of them
with prayers and praises, with a solemn devoting of themselves and all
their enjoyments to the service and honour of God. David penned the
30th Psalm on such an occasion, as appears by the title. Note, He that
has a house of his own should dedicate it to God by setting up and
keeping up the fear and worship of God in it, that he may have a church
in his house; and nothing should be suffered to divert a man from this.
Or, (2.) If a man had been at a great expense to plant a vineyard, and
longed to eat of the fruit of it, which for the first three years he
was forbidden to do by the law (Lev. xix. 23, &c.), let him go home, if
he has a mind, and gratify his own humour with the fruits of it, v. 6.
See how indulgent God is to his people in innocent things, and how far
from being a hard Master. Since we naturally covet to eat the labour of
our hands, rather than an Israelite should be crossed therein, his
service in war shall be dispensed with., Or, (3.) If a man had made up
his mind to be married, and the marriage were not solemnized, he was at
liberty to return (v. 7), as also to tarry at home for one year after
marriage (ch. xxiv. 5), for the terrors of war would be disagreeable to
a man who had just welcomed the soft scene of domestic attachment. And
God would not be served in his wars by pressed men, that were forced
into the army against their will, but they must all be perfectly
volunteers. Ps. cx. 3, Thy people shall be willing. In running the
Christian race, and fighting the good fight of faith, we must lay aside
every weight, and all that which would clog and divert our minds and
make us unwilling. The Jewish writers agree that this liberty to return
was allowed only in those wars which they made voluntarily (as bishop
Patrick expresses it), not those which were made by the divine command
against Amalek and the Canaanites, in which every man was bound to
fight.
2. If a man's indisposition to fight arose from the weakness and
timidity of his own spirit, he had leave to return from the war, v. 8.
This proclamation Gideon made to his army, and it detached above
two-thirds of them, Judg. vii. 3. Some make the fearfulness and
faintheartedness here supposed to arise from the terrors of an evil
conscience, which would make a man afraid to look death and danger in
the face. It was then thought that men of loose and profligate lives
would not be good soldiers, but must needs be both cowards in an army
and curses to it, the shame and trouble of the camp; and therefore
those who were conscious to themselves of notorious guilt were shaken
off. But it seems rather to be meant of a natural fearfulness. It was
partly in kindness to them that they had their discharge (for, though
shamed, they were eased); but much more in kindness to the rest of the
army, who were hereby freed from the incumbrance of such as were
useless and unserviceable, while the danger of infection from their
cowardice and flight was prevented. This is the reason here given: Lest
his brethren's heart fail as well as his heart. Fear is catching, and
in an army is of most pernicious consequence. We must take heed that we
fear not the fear of those that are afraid, Isa. viii. 12.
III. It is here ordered that, when all the cowards were dismissed, then
captains should be nominated (v. 9), for it was in a special manner
necessary that the leaders and commanders should be men of courage.
That reform therefore must be made when the army was first mustered and
marshalled. The soldiers of Christ have need of courage, that they may
quit themselves like men, and endure hardness like good soldiers,
especially the officers of his army.
Proclamations of War; Directions Concerning War. (b. c. 1451.)
10 When thou comest nigh unto a city to fight against it, then proclaim
peace unto it. 11 And it shall be, if it make thee answer of peace,
and open unto thee, then it shall be, that all the people that is found
therein shall be tributaries unto thee, and they shall serve thee. 12
And if it will make no peace with thee, but will make war against thee,
then thou shalt besiege it: 13 And when the Lord thy God hath
delivered it into thine hands, thou shalt smite every male thereof with
the edge of the sword: 14 But the women, and the little ones, and the
cattle, and all that is in the city, even all the spoil thereof, shalt
thou take unto thyself; and thou shalt eat the spoil of thine enemies,
which the Lord thy God hath given thee. 15 Thus shalt thou do unto
all the cities which are very far off from thee, which are not of the
cities of these nations. 16 But of the cities of these people, which
the Lord thy God doth give thee for an inheritance, thou shalt save
alive nothing that breatheth: 17 But thou shalt utterly destroy them;
namely, the Hittites, and the Amorites, the Canaanites, and the
Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath
commanded thee: 18 That they teach you not to do after all their
abominations, which they have done unto their gods; so should ye sin
against the Lord your God. 19 When thou shalt besiege a city a long
time, in making war against it to take it, thou shalt not destroy the
trees thereof by forcing an axe against them: for thou mayest eat of
them, and thou shalt not cut them down (for the tree of the field is
man's life) to employ them in the siege: 20 Only the trees which thou
knowest that they be not trees for meat, thou shalt destroy and cut
them down; and thou shalt build bulwarks against the city that maketh
war with thee, until it be subdued.
They are here directed what method to take in dealing with the cities
(these only are mentioned, v. 10, but doubtless the armies in the
field, and the nations they had occasion to deal with, are likewise
intended) upon which they made war. They must not make a descent upon
any of their neighbours till they had first given them fair notice, by
a public manifesto, or remonstrance, stating the ground of their
quarrel with them. In dealing with the worst of enemies, the laws of
justice and honour must be observed; and, as the sword must never be
taken in hand without cause, so not without cause shown. War is an
appeal, in which the merits of the cause must be set forth.
I. Even to the proclamation of war must be subjoined a tender of peace,
if they would accept of it upon reasonable terms. That is (say the
Jewish writers), "upon condition that they renounce idolatry, worship
the God of Israel, as proselytes of the gate that were not circumcised,
pay to their new masters a yearly tribute, and submit to their
government:" on these terms the process of war should be stayed, and
their conquerors, upon this submission, were to be their protectors, v.
10, 11. Some think that even the seven nations of Canaan were to have
this offer of peace made to them; and the offer was no jest or mockery,
though it was of the Lord to harden their hearts that they should not
accept it, Josh. xi. 20. Others think that they are excluded (v. 16)
not only from the benefit of that law (v. 13) which confines military
execution to the males only, but from the benefit of this also, which
allows not to make war till peace was refused. And I see not how they
could proclaim peace to those who by the law were to be utterly rooted
out, and to whom they were to show no mercy, ch. vii. 2. But for any
other nation which they made war upon, for the enlarging of their
coast, the avenging of any wrong done, or the recovery of any right
denied, they must first proclaim peace to them. Let this show, 1. God's
grace in dealing with sinners: though he might most justly and easily
destroy them, yet, having no pleasure in their ruin, he proclaims
peace, and beseeches them to be reconciled; so that those who lie most
obnoxious to his justice, and ready to fall as sacrifices to it, if
they make him an answer of peace, and open to him, upon condition that
they will be tributaries and servants to him, shall not only be saved
from ruin, but incorporated with his Israel, as fellow-citizens with
the saints. 2. Let it show us our duty in dealing with our brethren: if
any quarrel happen, let us not only be ready to hearken to the
proposals of peace, but forward to make such proposals. We should never
make use of the law till we have first tried to accommodate matters in
variance amicably, and without expense and vexation. We must be for
peace, whoever are for war.
II. If the offers of peace were not accepted, then they must proceed to
push on the war. And let those to whom God offers peace know that if
they reject the offer, and take not the benefit of it within the time
limited, judgment will rejoice against mercy in the execution as much
as now mercy rejoices against judgment in the reprieve. In this case,
1. There is a promise implied that they should be victorious. It is
taken for granted that the Lord their God would deliver it into their
hands, v. 13. Note, Those enterprises which we undertake by a divine
warrant, and prosecute by divine direction, we may expect to succeed
in. If we take God's method, we shall have his blessing. 2. They are
ordered, in honour to the public justice, to put all the soldiers to
the sword, for them I understand by every male (v. 13), all that bore
arms (as all then did that were able); but the spoil they are allowed
to take to themselves (v. 14), in which were reckoned the women and
children. Note, A justifiable property is acquired in that which is won
in lawful war. God himself owns the title: The Lord thy God gives it
thee; and therefore he must be owned in it, Ps. xliv. 3.
III. The nations of Canaan are excepted from the merciful provisions
made by this law. Remnants might be left of the cities that were very
far off (v. 15), because by them they were not in so much danger of
being infected with idolatry, nor was their country so directly and
immediately intended in the promise; but of the cities which were given
to Israel for an inheritance no remnants must be left of their
inhabitants (v. 16), for it put a slight upon the promise to admit
Canaanites to share with them in the peculiar land of promise; and for
another reason they must be utterly destroyed (v. 17), because, since
it could not be expected that they should be cured of their idolatry,
if they were left with that plague-sore upon them they would be in
danger of infecting God's Israel, who were too apt to take the
infection: They will teach you to do after their abominations (v. 18),
to introduce their customs into the worship of the God of Israel, and
by degrees to forsake him and to worship false gods; for those that
dare violate the second commandment will not long keep to the first.
Strange worships open the door to strange deities.
IV. Care is here taken that in the besieging of cities there should not
be any destruction made of fruit-trees, v. 19-20. In those times, when
besiegers forced their way, not as now with bombs and cannon-ball, but
with battering rams, they had occasion for much timber in carrying on
their sieges: now because, in the heat of war, men are not apt to
consider, as they ought, the public good, it is expressly provided that
fruit-trees should not be used as timber-trees. That reason, for the
tree of the field is man's (the word life we supply), all the ancient
versions, the Septuagint, Targums, &c., read, For is the tree of the
field a man? Or the tree of the field is not a man, that it should come
against thee in the siege, or retire from thee into the bulwark. "Do
not brutishly vent thy rage against the trees that can do thee no
harm." But our translation seems most agreeable to the intent of the
law, and it teaches us, 1. That God is a better friend to man than man
is to himself; and God's law, which we are apt to complain of as a
heavy yoke, consults our interest and comfort, while our own appetites
and passions, of which we are so indulgent, are really enemies to our
welfare. The intent of many of the divine precepts is to restrain us
from destroying that which is our life and food. 2. That armies and
their commanders are not allowed to make what desolation they please in
the countries that are the seat of war. Military rage must always be
checked and ruled with reason. War, though carried on with ever so much
caution, is destructive enough, and should not be made more so than is
absolutely necessary. Generous spirits will show themselves tender, not
only of men's lives, but of their livelihoods; for, though the life is
more than meat, yet it will soon be nothing without meat. 3. The Jews
understand this as a prohibition of all wilful waste upon any account
whatsoever. No fruit-tree is to be destroyed unless it be barren, and
cumber the ground. "Nay," they maintain, "whoso wilfully breaks
vessels, tears clothes, stops wells, pulls down buildings, or destroys
meat, transgresses this law: Thou shalt not destroy." Christ took care
that the broken meat should be gathered up, that nothing might be lost.
Every creature of God is good, and, as nothing is to be refused, so
nothing is to be abused. We may live to want what we carelessly waste.
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D E U T E R O N O M Y
CHAP. XXI.
In this chapter provision is made, I. For the putting away of the guilt
of blood from the land, when he that shed it had fled from justice,
ver. 1-9. II. For the preserving of the honour of a captive maid, ver.
10-14. III. For the securing of the right of a first-born son, though
he were not a favourite, ver. 15-17. IV. For the restraining and
punishing of a rebellious son, ver. 18-21. V. For the maintaining of
the honour of human bodies, which must not be hanged in chains, but
decently buried, even the bodies of the worst malefactors, ver. 22, 23.
Undetected Murder. (b. c. 1451.)
1 If one be found slain in the land which the Lord thy God giveth thee
to possess it, lying in the field, and it be not known who hath slain
him: 2 Then thy elders and thy judges shall come forth, and they
shall measure unto the cities which are round about him that is slain:
3 And it shall be, that the city which is next unto the slain man,
even the elders of that city shall take a heifer, which hath not been
wrought with, and which hath not drawn in the yoke; 4 And the elders
of that city shall bring down the heifer unto a rough valley, which is
neither eared nor sown, and shall strike off the heifer's neck there in
the valley: 5 And the priests the sons of Levi shall come near; for
them the Lord thy God hath chosen to minister unto him, and to bless in
the name of the Lord; and by their word shall every controversy and
every stroke be tried: 6 And all the elders of that city, that are
next unto the slain man, shall wash their hands over the heifer that is
beheaded in the valley: 7 And they shall answer and say, Our hands
have not shed this blood, neither have our eyes seen it. 8 Be
merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and
lay not innocent blood unto thy people of Israel's charge. And the
blood shall be forgiven them. 9 So shalt thou put away the guilt of
innocent blood from among you, when thou shalt do that which is right
in the sight of the Lord.
Care had been taken by some preceding laws for the vigorous and
effectual persecution of a wilful murderer (ch. xix. 11, &c.), the
putting of whom to death was the putting away of the guilt of blood
from the land; but if this could not be done, the murderer not being
discovered, they must not think that the land was in no danger of
contracting any pollution because it was not through any neglect of
theirs that the murderer was unpunished; no, a great solemnity is here
provided for the putting away of the guilt, as an expression of their
dread and detestation of that sin.
I. The case supposed is that one is found slain, and it is not known
who slew him, v. 1. The providence of God has sometimes wonderfully
brought to light these hidden works of darkness, and by strange
occurrences the sin of the guilty has found them out, insomuch that it
has become a proverb, Murder will out. But it is not always so; now and
then the devil's promises of secresy and impunity in this world are
made good; yet it is but for a while: there is a time coming when
secret murders will be discovered; the earth shall disclose her blood
(Isa. xxvi. 21), upon the inquisition which justice makes for it; and
there is an eternity coming when those that escaped punishment from men
will lie under the righteous judgment of God. And the impunity with
which so many murders and other wickednesses are committed in this
world makes it necessary that there should be a day of judgment, to
require that which is past, Eccl. iii. 15.
II. Directions are given concerning what is to be done in this case.
Observe,
1. It is taken for granted that a diligent search had been made for the
murderer, witnesses examined, and circumstances strictly enquired into,
that if possible they might find out the guilty person; but if, after
all, they could not trace it out, not fasten the charge upon any, then,
(1.) The elders of the next city (that had a court of three and twenty
in it) were to concern themselves about this matter. If it were
doubtful which city was next, the great sanhedrim were to send
commissioners to determine that matter by an exact measure, v. 2, 3.
Note, Public persons must be solicitous about the public good; and
those that are in power and reputation in cities must lay out
themselves to redress grievances, and reform what is amiss in the
country and neighbourhood that lie about them. Those that are next to
them should have the largest share of their good influence, as
ministers of God for good. (2.) The priests and Levites must assist and
preside in this solemnity (v. 5), that they might direct the management
of it in all points according to the law, and particularly might be the
people's mouth to God in the prayer that was to be put up on this sad
occasion, v. 8. God being Israel's King, his ministers must be their
magistrates, and by their word, as the mouth of the court and learned
in the laws, every controversy must be tried. It was Israel's privilege
that they had such guides, overseers, and rulers, and their duty to
make use of them upon all occasions, especially in sacred things, as
this was. (3.) They were to bring a heifer down into a rough and
unoccupied valley, and to kill it there, v. 3, 4. This was not a
sacrifice (for it was not brought to the altar), but a solemn
protestation that thus they would put the murderer to death if they had
him in their hands. The heifer must be one that had not drawn in the
yoke, to signify (say some) that the murderer was a son of Belial; it
must be brought into a rough valley, to signify the horror of the fact,
and that the defilement which blood brings upon a land turns it into
barrenness. And the Jews say that unless, after this, the murderer was
found out, this valley where the heifer was killed was never to be
tilled nor sown. (4.) The elders were to wash their hands in water over
the heifer that was killed, and to profess, not only that they had not
shed this innocent blood themselves, but that they knew not who had (v.
6, 7), nor had knowingly concealed the murderer, helped him to make his
escape, or been any way aiding or abetting. To this custom David
alludes, Ps. xxvi. 6, I will wash my hands in innocency; but if Pilate
had any eye to it (Matt. xxvii. 24) he wretchedly misapplied it when he
condemned Christ, knowing him to be innocent, and yet acquitted himself
from the guilt of innocent blood. Protestatio non valet contra
factum--Protestations are of no avail when contradicted by fact. (5.)
The priests were to pray to God for the country and nation, that God
would be merciful to them, and not bring upon them the judgments which
the connivance at the sin of murder would deserve. It might be presumed
that the murderer was either one of their city or was now harboured in
their city; and therefore they must pray that they might not fare the
worse for his being among them, Num. xvi. 22. Be merciful, O Lord, to
thy people Israel, v. 8. Note, When we hear of the wickedness of the
wicked we have need to cry earnestly to God for mercy for our land,
which groans and trembles under it. We must empty the measure by our
prayers which others are filling by their sins. Now,
2. This solemnity was appointed, (1.) That it might give occasion to
common and public discourse concerning the murder, which perhaps might
some way or other occasion the discovery of it. (2.) That it might
possess people with a dread of the guilt of blood, which defiles not
only the conscience of him that sheds it (this should engage us all to
pray with David, Deliver me from blood--guiltiness), but the land in
which it is shed; it cries to the magistrate for justice on the
criminal, and, if that cry be not heard, it cries to heaven for
judgment on the land. If there must be so much care employed to save
the land from guilt when the murderer was not known, it was certainly
impossible to secure it from guilt if the murderer was known and yet
protected. All would be taught, by this solemnity, to use their utmost
care and diligence to prevent, discover, and punish murder. Even the
heathen mariners dreaded the guilt of blood, Jon. i. 14. (3.) That we
might all learn to take heed of partaking in other men's sins, and
making ourselves accessory to them ex post facto--after the fact, by
countenancing the sin or sinner, and not witnessing against it in our
places. We have fellowship with the unfruitful works of darkness if we
do not reprove them rather, and bear our testimony against them. The
repentance of the church of Corinth for the sin of one of their members
produced such a carefulness, such a clearing of themselves, such a holy
indignation, fear, and revenge (2 Cor. vii. 11), as were signified by
the solemnity here appointed.
The Case of Captive Women. (b. c. 1451.)
10 When thou goest forth to war against thine enemies, and the Lord thy
God hath delivered them into thine hands, and thou hast taken them
captive, 11 And seest among the captives a beautiful woman, and hast
a desire unto her, that thou wouldest have her to thy wife; 12 Then
thou shalt bring her home to thine house; and she shall shave her head,
and pare her nails; 13 And she shall put the raiment of her captivity
from off her, and shall remain in thine house, and bewail her father
and her mother a full month: and after that thou shalt go in unto her,
and be her husband, and she shall be thy wife. 14 And it shall be, if
thou have no delight in her, then thou shalt let her go whither she
will; but thou shalt not sell her at all for money, thou shalt not make
merchandise of her, because thou hast humbled her.
By this law a soldier is allowed to marry his captive if he pleased.
For the hardness of their hearts Moses gave them this permission, lest,
if they had not had liberty given them to marry such, they should have
taken liberty to defile themselves with them, and by such wickedness
the camp would have been troubled. The man is supposed to have a wife
already, and to take this wife for a secondary wife, as the Jews called
them. This indulgence of men's inordinate desires, in which their
hearts walked after their eyes, is by no means agreeable to the law of
Christ, which therefore in this respect, among others, far exceeds in
glory the law of Moses. The gospel permits not him that has one wife to
take another, for from the beginning it was not so. The gospel forbids
looking upon a woman, though a beautiful one, to lust after her, and
commands the mortifying and denying of all irregular desires, though it
be as uneasy as the cutting off of a right hand; so much does our holy
religion, more than that of the Jews, advance the honour and support
the dominion of the soul over the body, the spirit over the flesh,
consonant to the glorious discovery it makes of life and immortality,
and the better hope.
But, though military men were allowed this liberty, yet care is here
taken that they should not abuse it, that is,
I. That they should not abuse themselves by doing it too hastily,
though the captive was ever so desirable: "If thou wouldest have her to
thy wife (v. 10, 11), it is true thou needest not ask her parents'
consent, for she is thy captive, and is at thy disposal. But, 1. Thou
shalt have no familiar intercourse till thou hast married her." This
allowance was designed to gratify, not a filthy brutish lust, in the
heat and fury of its rebellion against reason and virtue, but an
honourable and generous affection to a comely and amiable person,
though in distress; therefore he may make her his wife if he will, but
he must not deal with her as with a harlot. 2. "Thou shalt not marry
her of a sudden, but keep her a full month in thy house," v. 12, 13.
This he must do either, (1.) That he may try to take his affection off
from her; for he must know that, though in marrying her he does not do
ill (so the law then stood), yet in letting her alone he does much
better. Let her therefore shave her head, that he might not be
enamoured with her locks, and let her nails grow (so the margin reads
it), to spoil the beauty of her hand. Quisquid amas cupias non
placuisse nimis--We should moderate our affection for those things
which we are tempted to love inordinately. Or rather, (2.) This was
done in token of her renouncing idolatry, and becoming a proselyte to
the Jewish religion. The shaving of her head, the paring of her nails,
and the changing of her apparel, signified her putting off her former
conversation, which was corrupt in her ignorance, that she might become
a new creature. She must remain in his house to be taught the good
knowledge of the Lord and the worship of him: and the Jews say that if
she refused, and continued obstinate in idolatry, he must not marry
her. Note, The professors of religion must not be unequally yoked with
unbelievers, 2 Cor. vi. 14.
II. That they should not abuse the poor captive. 1. She must have time
to bewail her father and mother, from whom she was separated, and
without whose consent and blessing she is now likely to be married, and
perhaps to a common soldier of Israel, though in her country ever so
nobly born and bred. To force a marriage till these sorrows were
digested, and in some measure got over, and she was better reconciled
to the land of her captivity by being better acquainted with it, would
be very unkind. She must not bewail her idols, but be glad to part with
them; to her near and dear relations only her affection must be thus
indulged. 2. If, upon second thoughts, he that had brought her to his
house with a purpose to marry her changed his mind and would not marry
her, he might not make merchandise of her, as of his other prisoners,
but must give her liberty to return, if she pleased, to her own
country, because he had humbled her and afflicted her, by raising
expectations and then disappointing them (v. 14); having made a fool of
her, he might not make a prey of her. This intimates how binding the
laws of justice and honour are, particularly in the pretensions of
love, the courting of affections, and the promises of marriage, which
are to be looked upon as solemn things, that have something sacred in
them, and therefore are not to be jested with.
The Right of the Firstborn. (b. c. 1451.)
15 If a man have two wives, one beloved, and another hated, and they
have born him children, both the beloved and the hated; and if the
firstborn son be hers that was hated: 16 Then it shall be, when he
maketh his sons to inherit that which he hath, that he may not make the
son of the beloved firstborn before the son of the hated, which is
indeed the firstborn: 17 But he shall acknowledge the son of the
hated for the firstborn, by giving him a double portion of all that he
hath: for he is the beginning of his strength; the right of the
firstborn is his.
This law restrains men from disinheriting their eldest sons out of mere
caprice, and without just provocation.
I. The case here put (v. 15) is very instructive. 1. It shows the great
mischief of having more wives than one, which the law of Moses did not
restrain, probably in hopes that men's own experience of the great
inconvenience of it in families would at last put an end to it and make
them a law to themselves. Observe the supposition here: If a man have
two wives, it is a thousand to one but one of them is beloved and the
other hated (that is, manifestly loved less) as Leah was by Jacob, and
the effect of this cannot but be strifes and jealousies, envy,
confusion, and every evil work, which could not but create a constant
uneasiness and vexation to the husband, and involve him both in sin and
trouble. Those do much better consult their own ease and satisfaction
who adhere to God's law than those who indulge their own lusts. 2. It
shows how Providence commonly sides with the weakest, and gives more
abundant honour to that part which lacked; for the first-born son is
here supposed to be hers that was hated; it was so in Jacob's family:
because the Lord saw that Leah was hated, Gen. xxix. 31. The great
householder wisely gives to each his dividend of comfort; if one had
the honour to be the beloved wife, it often proved that the other had
the honour to be the mother of the first-born.
II. The law in this case is still binding on parents; they must give
their children their right without partiality. In the case supposed,
the eldest son, though the son of the less-beloved wife, must have his
birthright privilege, which was a double portion of the father's
estate, because he was the beginning of his strength that is, in him
his family began to be strengthened and his quiver began to be filled
with the arrows of a mighty man (Ps. cxxvii. 4), and therefore the
right of the first-born is his, v. 16, 17. Jacob had indeed deprived
Reuben of his birthright, and given it to Joseph, but it was because
Reuben had forfeited the birthright by his incest, not because he was
the son of the hated; now, lest that which Jacob did justly should be
drawn into a precedent for others to do the same thing unjustly, it is
here provided that when the father makes his will, or otherwise settled
his estate, the child shall not fare the worse for the mother's
unhappiness in having less of her husband's love, for that was not the
child's fault. Note, (1.) Parents ought to make no other difference in
dispensing their affections among their children than what they see
plainly God makes in dispensing his grace among them. (2.) Since it is
the providence of God that makes heirs, the disposal of providence in
that matter must be acquiesced in and not opposed. No son should be
abandoned by his father till he manifestly appear to be abandoned of
God, which is hard to say of any while there is life.
Punishment of a Rebellious Son; Burial of Malefactors. (b. c. 1451.)
18 If a man have a stubborn and rebellious son, which will not obey the
voice of his father, or the voice of his mother, and that, when they
have chastened him, will not hearken unto them: 19 Then shall his
father and his mother lay hold on him, and bring him out unto the
elders of his city, and unto the gate of his place; 20 And they shall
say unto the elders of his city, This our son is stubborn and
rebellious, he will not obey our voice; he is a glutton, and a
drunkard. 21 And all the men of his city shall stone him with stones,
that he die: so shalt thou put evil away from among you; and all Israel
shall hear, and fear. 22 And if a man have committed a sin worthy of
death, and he be to be put to death, and thou hang him on a tree: 23
His body shall not remain all night upon the tree, but thou shalt in
any wise bury him that day; (for he that is hanged is accursed of God;)
that thy land be not defiled, which the Lord thy God giveth thee for an
inheritance.
Here is, I. A law for the punishing of a rebellious son. Having in the
former law provided that parents should not deprive their children of
their right, it was fit that it should next be provided that children
withdraw not the honour and duty which are owing to their parents, for
there is no partiality in the divine law. Observe,
1. How the criminal is here described. He is a stubborn and rebellious
son, v. 18. No child was to fare the worse for the weakness of his
capacity, the slowness or dulness of his understanding, but for his
wilfulness and obstinacy. If he carry himself proudly and insolently
towards his parents, contemn their authority, slight their reproofs and
admonitions, disobey the express commands they give him for his own
good, hate to be reformed by the correction they give him, shame their
family, grieve their hearts, waste their substance, and threaten to
ruin their estate by riotous living--this is a stubborn and rebellious
son. He is particularly supposed (v. 20) to be a glutton or a drunkard.
This intimates either, (1.) That these were sins which his parents did
in a particular manner warn him against, and therefore that in these
instances there was a plain evidence that he did not obey their voice.
Lemuel had this charge from his mother, Prov. xxxi. 4. Note, In the
education of children, great care should be taken to suppress all
inclinations to drunkenness, and to keep them out of the way of
temptations to it; in order hereunto they should be possessed betimes
with a dread and detestation of that beastly sin, and taught betimes to
deny themselves. Or, (2.) That his being a glutton and a drunkard was
the cause of his insolence and obstinacy towards his parents. Note,
There is nothing that draws men into all manner of wickedness, and
hardens them in it, more certainly and fatally than drunkenness does.
When men take to drink they forget the law, they forget all law (Prov.
xxxi. 5), even that fundamental law of honouring parents.
2. How this criminal is to be proceeded against. His own father and
mother are to be his prosecutors, v. 19, 20. They might not put him to
death themselves, but they must complain of him to the elders of the
city, and the complaint must needs be made with a sad heart: This our
son is stubborn and rebellious. Note, Those that give up themselves to
vice and wickedness, and will not be reclaimed, forfeit their interest
in the natural affections of the nearest relations; the instruments of
their being justly become the instruments of their destruction. The
children that forget their duty must thank themselves and not blame
their parents if they are regarded with less and less affection. And,
how difficult soever tender parents now find it to reconcile themselves
to the just punishment of their rebellious children, in the day of the
revelation of the righteous judgment of God all natural affection will
be so entirely swallowed up in divine love that they will acquiesce
even in the condemnation of those children, because God will be therein
for ever glorified.
3. What judgment is to be executed upon him: he must publicly stoned to
death by the men of his city, v. 21. And thus, (1.) The paternal
authority was supported, and God, our common Father, showed himself
jealous for it, it being one of the first and most ancient streams
derived from him that is the fountain of all power. (2.) This law, if
duly executed, would early destroy the wicked of the land. (Ps. ci. 8),
and prevent the spreading of the gangrene, by cutting off the corrupt
part betimes; for those that were bad members of families would never
make good members of the commonwealth. (3.) It would strike an awe upon
children, and frighten them into obedience to their parents, if they
would not otherwise be brought to their duty and kept in it: All Israel
shall hear. The Jews say, "The elders that condemned him were to send
notice of it in writing all the nation over, In such a court, such a
day, we stoned such a one, because he was a stubborn and rebellious
son." And I have sometimes wished that as in all our courts there is an
exact record kept of the condemnation of criminals, in perpetuam rei
memoriam--that the memorial may never be lost, so there might be public
and authentic notice given in print to the kingdom of such
condemnations, and the executions upon them, by the elders themselves,
in terrorem--that all may hear and fear.
II. A law for the burying of the bodies of malefactors that were
hanged, v. 22. The hanging of them by the neck till the body was dead
was not used at all among the Jews, as with us; but of such as were
stoned to death, if it were for blasphemy, or some other very execrable
crime, it was usual, by order of the judges, to hang up the dead bodies
upon a post for some time, as a spectacle to the world, to express the
ignominy of the crime, and to strike the greater terror upon others,
that they might not only hear and fear, but see and fear. Now it is
here provided that, whatever time of the day they were thus hanged up,
at sun-set they should be taken down and buried, and not left to hang
out all night; sufficient (says the law) to such a man is this
punishment; hitherto let it go, but no further. Let the malefactor and
his crime be hidden in the grave. Now, 1. God would thus preserve the
honour of human bodies and tenderness towards the worst of criminals.
The time of exposing dead bodies thus is limited for the same reason
that the number of stripes was limited by another law: Lest thy brother
seem vile unto thee. Punishing beyond death God reserves to himself; as
for man, there is no more that he can do. Whether therefore the hanging
of malefactors in chains, and setting up their heads and quarters, be
decent among Christians that look for the resurrection of the body, may
perhaps be worth considering. 2. Yet it is plain there was something
ceremonial in it; by the law of Moses the touch of a dead body was
defiling, and therefore dead bodies must not be left hanging up in the
country, because, by the same rule, this would defile the land. But, 3.
There is one reason here given which has reference to Christ. He that
is hanged is accursed of God, that is, it is the highest degree of
disgrace and reproach that can be done to a man, and proclaims him
under the curse of God as much as any external punishment can. Those
that see him thus hang between heaven and earth will conclude him
abandoned of both and unworthy of either; and therefore let him not
hang all night, for that would carry it too far. Now the apostle,
showing how Christ has redeemed us from the curse of the law by being
himself made a curse for us, illustrates it by comparing the brand here
put on him that was hanged on a tree with the death of Christ, Gal.
iii. 13. Moses, by the Spirit, uses this phrase of being accursed of
God, when he means no more than being treated most ignominiously, that
it might afterwards be applied to the death of Christ, and might show
that in it he underwent the curse of the law for us, which is a great
enhancement of his love and a great encouragement to our faith in him.
And (as the excellent bishop Patrick well observes) this passage is
applied to the death of Christ, not only because he bore our sins and
was exposed to shame, as these malefactors were that were accursed of
God, but because he was in the evening taken down from the cursed tree
and buried (and that by the particular care of the Jews, with an eye to
this law, John xix. 31), in token that now, the guilt being removed,
the law was satisfied, as it was when the malefactor had hanged till
sun-set; it demanded no more. Then he ceased to be a curse, and those
that were his. And, as the land of Israel was pure and clean when the
dead body was buried, so the church is washed and cleansed by the
complete satisfaction which thus Christ made.
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D E U T E R O N O M Y
CHAP. XXII.
The laws of this chapter provide, I. For the preservation of charity
and good neighbourship, in the care of strayed or fallen cattle, ver.
1-4. II. For the preservation of order and distinction, that men and
women should not wear one another's clothes (ver. 5), and that other
needless mixtures should be avoided, ver. 9-11. III. For the
preservation of birds, ver. 6, 7. IV. Of life, ver. 8. V. Of the
commandments, ver. 12. VI. Of the reputation of a wife abused, if she
were innocent (ver. 13-19), but for her punishment if guilty, ver. 20,
21. VII. For the preservation of the chastity of wives, ver. 22.
Virgins betrothed (ver. 23-27), or not betrothed, ver. 28, 29. And,
lastly, against incest, ver. 30.
Kindness and Humanity. (b. c. 1451.)
1 Thou shalt not see thy brother's ox or his sheep go astray, and hide
thyself from them: thou shalt in any case bring them again unto thy
brother. 2 And if thy brother be not nigh unto thee, or if thou know
him not, then thou shalt bring it unto thine own house, and it shall be
with thee until thy brother seek after it, and thou shalt restore it to
him again. 3 In like manner shalt thou do with his ass; and so shalt
thou do with his raiment; and with all lost thing of thy brother's,
which he hath lost, and thou hast found, shalt thou do likewise: thou
mayest not hide thyself. 4 Thou shalt not see thy brother's ass or
his ox fall down by the way, and hide thyself from them: thou shalt
surely help him to lift them up again.
The kindness that was commanded to be shown in reference to an enemy
(Exod. xxxiii. 4, &c.) is here required to be much more done for a
neighbour, though he were not an Israelite, for the law is consonant to
natural equity. 1. That strayed cattle should be brought back, either
to the owner or to the pasture out of which they had gone astray, v. 1,
2. This must be done in pity to the very cattle, which, while they
wandered, were exposed; and in civility and respect to the owner, nay,
and in justice to him, for it was doing as we would be done by, which
is one of the fundamental laws of equity. Note, Religion teaches us to
be neighbourly, and to be ready to do all good offices, as we have
opportunity, to all men. In doing this, (1.) They must not mind
trouble, but, if they knew who the owner was, must take it back
themselves; for, if they should only send notice to the owner to come
and look after it himself, some mischief might befal it ere he could
reach it. (2.) They must not mind expense, but, if they knew not who
the owner was, must take it home and feed it till the owner was found.
If such care must be taken of a neighbour's ox or ass going astray,
much more of himself going astray from God and his duty; we should do
our utmost to convert him (Jam. v. 19), and restore him, considering
ourselves, Gal. vi. 1. 2. That lost goods should be brought to the
owner, v. 3. The Jews say, "He that found the lost goods was to give
public notice of them by the common crier three or four times,"
according to the usage with us; if the owner could not be found, he
that found the goods might convert them to his own use; but (say some
learned writers in this case) he would do very well to give the value
of the goods to the poor. 3. That cattle in distress should be helped,
v. 4. This must be done both in compassion to the brute-creatures (for
a merciful man regardeth the life of a beast, though it be not his own)
and in love and friendship to our neighbour, not knowing how soon we
may have occasion for his help. If one member may say to another, "I
have at present no need of thee," it cannot say, "I never shall."
Various Prohibitions. (b. c. 1451.)
5 The woman shall not wear that which pertaineth unto a man, neither
shall a man put on a woman's garment: for all that do so are
abomination unto the Lord thy God. 6 If a bird's nest chance to be
before thee in the way in any tree, or on the ground, whether they be
young ones, or eggs, and the dam sitting upon the young, or upon the
eggs, thou shalt not take the dam with the young: 7 But thou shalt in
any wise let the dam go, and take the young to thee; that it may be
well with thee, and that thou mayest prolong thy days. 8 When thou
buildest a new house, then thou shalt make a battlement for thy roof,
that thou bring not blood upon thine house, if any man fall from
thence. 9 Thou shalt not sow thy vineyard with divers seeds: lest the
fruit of thy seed which thou hast sown, and the fruit of thy vineyard,
be defiled. 10 Thou shalt not plow with an ox and an ass together.
11 Thou shalt not wear a garment of divers sorts, as of woollen and
linen together. 12 Thou shalt make thee fringes upon the four
quarters of thy vesture, wherewith thou coverest thyself.
Here are several laws in these verses which seem to stoop very low, and
to take cognizance of things mean and minute. Men's laws commonly do
not so: De minimis non curat lex--The law takes no cognizance of little
things; but because God's providence extends itself to the smallest
affairs, his precepts do so, that even in them we may be in the fear of
the Lord, as we are under his eye and care. And yet the significancy
and tendency of these statutes, which seem little, are such that,
notwithstanding their minuteness, being fond among the things of God's
law, which he has written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to be kept up, for the
preservation of our own and our neighbour's chastity, v. 5. Nature
itself teaches that a difference be made between them in their hair (1
Cor. xi. 14), and by the same rule in their clothes, which therefore
ought not to be confounded, either in ordinary wear or occasionally. To
befriend a lawful escape or concealment it may be done, but whether for
sport or in the acting of plays is justly questionable. 1. Some think
it refers to the idolatrous custom of the Gentiles: in the worship of
Venus, women appeared in armour, and men in women's clothes; this, as
other such superstitious usages, is here said to be an abomination to
the Lord. 2. It forbids the confounding of the dispositions and affairs
of the sexes: men must not be effeminate, nor do the women's work in
the house, nor must women be viragos, pretend to teach, or usurp
authority, 1 Tim. ii. 11, 12. Probably this confounding of garments had
been used to gain opportunity of committing uncleanness, and is
therefore forbidden; for those that would be kept from sin must keep
themselves from all occasions of it and approaches to it.
II. In taking a bird's-nest, the dam must be let go, v. 6, 7. The Jews
say, "This is the least of all the commandments of the law of Moses,"
and yet the same promise is here made to the observance of it that is
made to the keeping of the fifth commandment, which is one of the
greatest, that it may be well with thee, and that thou mayest prolong
thy days; for, as disobedience in a small matter shows a very great
contempt of the law, so obedience in a small matter shows a very great
regard to it. He that let go a bird out of his hand (which was worth
two in the bush) purely because God bade him, in that made it to appear
that he esteemed all God's precepts concerning all things to be right,
and that he could deny himself rather than sin against God. But doth
God take care for birds? 1 Cor. ix. 9. Yes, certainly; and perhaps to
this law our Saviour alludes. Luke xii. 6, Are not five sparrows sold
for two farthings, and not one of them is forgotten before God? This
law, 1. Forbids us to be cruel to the brute-creatures, or to take a
pleasure in destroying them. Though God has made us wiser than the
fowls of heaven, and given us dominion over them, yet we must not abuse
them nor rule them with rigour. Let go the dam to breed again; destroy
it not, for a blessing is in it, Isa. lxv. 8. 2. It teaches us
compassion to those of our own kind, and to abhor the thought of every
thing that looks barbarous, and cruel, and ill-natured, especially
towards those of the weaker and tender sex, which always ought to be
treated with the utmost respect, in consideration of the sorrows
wherein they bring forth children. It is spoken of as an instance of
the most inhuman cruelty that the mother was dashed to pieces upon her
children (Hos. x. 14), and that the women with child were ripped open,
Amos i. 13. 3. It further intimates that we must not take advantage
against any, from their natural affection and the tenderness of their
disposition, to do them an injury. The dam could not have been taken if
her concern for her eggs or young (unlike to the ostrich) had not
detained her upon the next when otherwise she could easily have secured
herself by flight. Now, since it is a thousand pities that she should
fare the worse for that which is her praise, the law takes care that
she shall be let go. The remembrance of this may perhaps, some time or
other, keep us from doing a hard or unkind thing to those whom we have
at our mercy.
III. In building a house, care must be taken to make it safe, that none
might receive mischief by falling from it, v. 8. The roofs of their
houses were flat for people to walk on, as appears by many scriptures;
now lest any, through carelessness, should fall off them, they must
compass them with battlements, which (the Jews say) must be three feet
and a half high; if this were not done, and mischief followed, the
owner, by his neglect, brought the guilt of blood upon his house. See
here, 1. How precious men's lives are to God, who protects them, not
only by his providence, but by his law. 2. How precious, therefore,
they ought to be to us, and what care we should take to prevent hurt
from coming to any person. The Jews say that by the equity of this law
they were obliged (and so are we too) to fence, or remove, every thing
by which life may be endangered, as to cover draw-wells, keep bridges
in repair, and the like, lest, if any perish through our omission,
their blood be required at our hand.
IV. Odd mixtures are here forbidden, v. 9, 10. Much of this we met with
before, Lev. xix. 19. There appears not any thing at all of moral evil
in these things, and therefore we now make no conscience of sowing
wheat and rye together, ploughing with horses and oxen together, and of
wearing linsey-woolsey garments; but hereby is forbidden either, 1. A
conformity to some idolatrous customs of the heathen. Or, 2. That which
is contrary to the plainness and purity of an Israelite. They must not
gratify their own vanity and curiosity by putting those things together
which the Creator in infinite wisdom had made asunder: they must not be
unequally yoked with unbelievers, nor mingle themselves with the
unclean, as an ox with an ass. Nor must their profession and appearance
in the world be motley, or party-coloured, but all of a piece, all of a
kind.
V. The law concerning fringes upon their garments, and memorandums of
the commandments, which we had before (Num. xv. 38, 39), is here
repeated, v. 12. By these they were distinguished from other people, so
that it might be said, upon the first sight, There goes an Israelite,
which taught them not to be ashamed of their country, nor the
peculiarities of their religion, how much soever their neighbours
looked upon them and it with contempt: and they were also put in mind
of the precepts upon the particular occasions to which they had
reference; and perhaps this law is repeated here because the precepts
immediately foregoing seemed so minute that they were in danger of
being overlooked and forgotten. The fringes will remind you not to make
your garments of linen and woollen, v. 11.
The Punishment of Fornication. (b. c. 1451.)
13 If any man take a wife, and go in unto her, and hate her, 14 And
give occasions of speech against her, and bring up an evil name upon
her, and say, I took this woman, and when I came to her, I found her
not a maid: 15 Then shall the father of the damsel, and her mother,
take and bring forth the tokens of the damsel's virginity unto the
elders of the city in the gate: 16 And the damsel's father shall say
unto the elders, I gave my daughter unto this man to wife, and he
hateth her; 17 And, lo, he hath given occasions of speech against
her, saying, I found not thy daughter a maid; and yet these are the
tokens of my daughter's virginity. And they shall spread the cloth
before the elders of the city. 18 And the elders of that city shall
take that man and chastise him; 19 And they shall amerce him in a
hundred shekels of silver, and give them unto the father of the damsel,
because he hath brought up an evil name upon a virgin of Israel: and
she shall be his wife; he may not put her away all his days. 20 But
if this thing be true, and the tokens of virginity be not found for the
damsel: 21 Then they shall bring out the damsel to the door of her
father's house, and the men of her city shall stone her with stones
that she die: because she hath wrought folly in Israel, to play the
whore in her father's house: so shalt thou put evil away from among
you. 22 If a man be found lying with a woman married to a husband,
then they shall both of them die, both the man that lay with the woman,
and the woman: so shalt thou put away evil from Israel. 23 If a
damsel that is a virgin be betrothed unto a husband, and a man find her
in the city, and lie with her; 24 Then ye shall bring them both out
unto the gate of that city, and ye shall stone them with stones that
they die; the damsel, because she cried not, being in the city; and the
man, because he hath humbled his neighbour's wife: so thou shalt put
away evil from among you. 25 But if a man find a betrothed damsel in
the field, and the man force her, and lie with her: then the man only
that lay with her shall die: 26 But unto the damsel thou shalt do
nothing; there is in the damsel no sin worthy of death: for as when a
man riseth against his neighbour, and slayeth him, even so is this
matter: 27 For he found her in the field, and the betrothed damsel
cried, and there was none to save her. 28 If a man find a damsel that
is a virgin, which is not betrothed, and lay hold on her, and lie with
her, and they be found; 29 Then the man that lay with her shall give
unto the damsel's father fifty shekels of silver, and she shall be his
wife; because he hath humbled her, he may not put her away all his
days. 30 A man shall not take his father's wife, nor discover his
father's skirt.
These laws relate to the seventh commandment, laying a restraint by
laying a penalty upon those fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get rid of his wife
slander her and falsely accuse her, as not having the virginity she
pretended to when he married her, upon the disproof of his slander he
must be punished, v. 13-19. What the meaning of that evidence is by
which the husband's accusation was to be proved false the learned are
not agreed, nor is it at all necessary to enquire--those for whom this
law was intended, no doubt, understood it: it is sufficient for us to
know that this wicked husband, who had thus endeavoured to ruin the
reputation of his own wife, was to be scourged, and fined, and bound
out from ever divorcing the wife he had thus abused, v. 18, 19. Upon
his dislike of her he might have divorced her if he had pleased, by the
permission of the law (ch. xxiv. 1), but then he must have given her
her dowry: if therefore to save that, and to do her the greater
mischief, he would thus destroy her good name, it was fit that he
should be severely punished for it, and for ever after forfeit the
permission to divorce her. Observe, 1. The nearer any are in relation
to us the greater sin it is to belie them and blemish their reputation.
It is spoken of as a crime of the highest nature to slander thy own
mother's son (Ps. l. 20), who is next to thyself, much more to slander
thy own wife, or thy own husband, that is thyself: it is an ill bird
indeed that defiles its own nest. 2. Chastity is honour as well as
virtue, and that which gives occasion for the suspicion of it is as
great a reproach and disgrace as any whatsoever: in this matter
therefore, above any thing, we should be highly tender both of our own
good name and that of others. 3. Parents must look upon themselves as
concerned to vindicate the reputation of their children, for it is a
branch of their own.
II. If the woman that was married as a virgin was not found to be one
she was to be stoned to death at her father's door, v. 20, 21. If the
uncleanness had been committed before she was betrothed it would not
have been punished as a capital crime; but she must die for the abuse
she put upon him whom she married, being conscious to herself of being
defiled, while she made him believe her to be a chaste and modest
woman. But some think that her uncleanness was punished with death only
in case it was committed after she was betrothed, supposing there were
few come to maturity but what were betrothed, though not yet married.
Now, 1. This gave a powerful caution to young women to flee
fornication, since, however concealed before, so as not to mar their
marriage, it would very likely be discovered afterwards, to their
perpetual infamy and utter ruin. 2. It is intimated to parents that
they must by all means possible preserve their children's chastity, by
giving them good advice and admonition, setting them good examples,
keeping them from bad company, praying for them, and laying them under
needful restraints, because, if the children committed lewdness, the
parents must have the grief and shame of the execution at their own
door. That phrase of folly wrought in Israel was used concerning this
very crime in the case of Dinah, Gen. xxxiv. 7. All sin is folly,
uncleanness especially; but, above all, uncleanness in Israel, by
profession a holy people.
III. If any man, single or married, lay with a married woman, they were
both to be put to death, v. 22. This law we had before, Lev. xx. 10.
For a married man to lie with a single woman was not a crime of so high
a nature, nor was it punished with death, because not introducing a
spurious brood into families under the character of legitimate
children.
IV. If a damsel were betrothed and not married, she was from under the
eye of her intended husband, and therefore she and her chastity were
taken under the special protection of the law. 1. If her chastity were
violated by her own consent, she was to be put to death, and her
adulterer with her, v. 23, 24. And it shall be presumed that she
consented if it were done in the city, or in any place where, had she
cried out, help might speedily have come in to prevent the injury
offered her. Qui tacet, consentire videtur--Silence implies consent.
Note, It may be presumed that those willingly yield to a temptation
(whatever they pretend) who will not use the means and helps they might
be furnished with to avoid and overcome it. Nay, her being found in the
city, a place of company and diversion, when she should have kept under
the protection of her father's house, was an evidence against her that
she had not that dread of the sin and the danger of it which became a
modest woman. Note, Those that needlessly expose themselves to
temptation justly suffer for the same, if, ere they are aware, they be
surprised and caught by it. Dinah lost her honour to gratify her
curiosity with a sight of the daughters of the land. By this law the
Virgin Mary was in danger of being made a public example, that is, of
being stoned to death, but that God, by an angel, cleared the matter to
Joseph. 2. If she were forced, and never consented, he that committed
the rape was to be put to death, but the damsel was to be acquitted, v.
24-27. Now if it were done in the field, out of the hearing of
neighbours, it shall be presumed that she cried out, but there was none
to save her; and, besides, her going into the field, a place of
solitude, did not so much expose her. Now by this law it is intimated
to us, (1.) That we shall suffer only for the wickedness we do, not for
that which is done to us. That is no sin which has not more or less of
the will in it. (2.) That we must presume the best concerning all
persons, unless the contrary do appear; not only charity, but equity
teaches us to do so. Though none heard her cry, yet, because none could
hear it if she did, it shall be taken for granted that she did. This
rule we should go by in judging of persons and actions: believe all
things, and hope all things. (3.) That our chastity should be as dear
to us as our life when that is assaulted, it is not at all improper to
cry murder, murder, for, as when a man riseth against his neighbour and
slayeth him, even so is this matter. (4.) By way of allusion to this,
see what we are to do when Satan sets upon us with his temptations:
wherever we are, let us cry aloud to heaven for help (Succurre, Domine,
vim patior--Help me, O Lord, for I suffer violence), and there we may
be sure to be heard, and answered, as Paul was, My grace is sufficient
for thee.
V. If a damsel not betrothed were thus abused by violence, he that
abused her should be fined, the father should have the fine, and, if he
and the damsel did consent, he should be bound to marry her, and never
to divorce her, how much soever she was below him, and how unpleasing
soever she might afterwards be to him, as Tamar was to Amnon after he
had forced her, v. 28, 29. This was to deter men from such vicious
practices, which it is a shame that we are necessitated to read and
write of.
VI. The law against a man's marrying his father's widow, or having any
undue familiarity with his father's wife, is here repeated (v. 30) from
Lev. xviii. 8. And, probably, it is intended (as bishop Patrick notes)
for a short memorandum to them carefully to observe all the laws there
made against incestuous marriages, that being specified which is the
most detestable of all; it is that of which the apostle says, It is not
so much as named among the Gentiles, 1 Cor. v. 1.
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D E U T E R O N O M Y
CHAP. XXIII.
The laws of this chapter provide, I. For the preserving of the purity
and honour of the families of Israel, by excluding such as would be a
disgrace to them, ver. 1-8. II. For the preserving of the purity and
honour of the camp of Israel when it was abroad, ver. 9-14. III. For
the encouraging and entertaining of slaves who fled to them, ver. 15,
16. IV. Against whoredom, ver. 17, 18. V. Against usury, ver. 19, 20.
IV. Against the breach of vows, ver. 21-23. VII. What liberty a man
might take in his neighbour's field and vineyard, and what not, ver.
23, 25.
Laws of Separation. (b. c. 1451.)
1 He that is wounded in the stones, or hath his privy member cut off,
shall not enter into the congregation of the Lord. 2 A bastard shall
not enter into the congregation of the Lord; even to his tenth
generation shall he not enter into the congregation of the Lord. 3 An
Ammonite or Moabite shall not enter into the congregation of the Lord;
even to their tenth generation shall they not enter into the
congregation of the Lord for ever: 4 Because they met you not with
bread and with water in the way, when ye came forth out of Egypt; and
because they hired against thee Balaam the son of Beor of Pethor of
Mesopotamia, to curse thee. 5 Nevertheless the Lord thy God would not
hearken unto Balaam; but the Lord thy God turned the curse into a
blessing unto thee, because the Lord thy God loved thee. 6 Thou shalt
not seek their peace nor their prosperity all thy days for ever. 7
Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not
abhor an Egyptian; because thou wast a stranger in his land. 8 The
children that are begotten of them shall enter into the congregation of
the Lord in their third generation.
Interpreters are not agreed what is here meant by entering into the
congregation of the Lord, which is here forbidden to eunuchs and to
bastards, Ammonites and Moabites, for ever, but to Edomites and
Egyptians only till the third generation. 1. Some think they are hereby
excluded from communicating with the people of God in their religious
services. Though eunuchs and bastards were owned as members of the
church, and the Ammonites and Moabites might be circumcised and
proselyted to the Jewish religion, yet they and their families must lie
for some time under marks of disgrace, remembering the rock whence they
were hewn, and must not come so near the sanctuary as others might, nor
have so free a communion with Israelites. 2. Others think they are
hereby excluded from bearing office in the congregation: none of these
must be elders or judges, lest the honour of the magistracy should
thereby be stained. 3. Others think they are excluded only from
marrying with Israelites. Thus the learned bishop Patrick inclines to
understand it; yet we find that when this law was put in execution
after the captivity they separated from Israel, not only the strange
wives, but all the mixed multitude, see Neh. xiii. 1-2. With the
daughters of these nations (though out of the nations of Canaan), it
should seem, the men of Israel might marry, if they were completely
proselyted to the Jewish religion; but with the men of these nations
the daughters of Israel might not marry, nor could the men be
naturalized otherwise than as here provided.
It is plain, in general, that disgrace is here put,
I. Upon bastards and eunuchs, v. 1, 2. By bastards here the Jewish
writers understand, not all that were born of fornication, or out of
marriage, but all the issue of those incestuous mixtures which are
forbidden, Lev. xviii. And, though it was not the fault of the issue,
yet, to deter people from those unlawful marriages and unlawful lusts,
it was very convenient that their posterity should thus be made
infamous. By this rule Jephthah, though the son of a harlot, a strange
woman (Judg. xi. 1, 2), yet was not a bastard in the sense of this law.
And as for the eunuchs, though by this law they seemed to be cast out
of the vineyard as dry trees, which they complain of (Isa. lvi. 3), yet
it is here promised (v. 5) that if they took care of their duty to God,
as far as they were admitted, by keeping his sabbaths and choosing the
things that pleased him, the want of this privilege should be made up
to them with such spiritual blessings as would entitle them to an
everlasting name.
II. Upon Ammonites and Moabites, the posterity of Lot, who, for his
outward convenience, had separated himself from Abraham, Gen. xiii. 11.
And we do not find that he or his ever joined themselves again to the
children of the covenant. They are here cut off to the tenth
generation, that is, (as some think it is explained), for ever. Compare
Neh. xiii. 1. The reason of this quarrel which Israel must have with
them, so as not to seek their peace (v. 6), is because of the
unkindness they had now lately done to the camp of Israel,
notwithstanding the orders God had given not to distress or vex them,
ch. ii. 9, 19. 1. It was bad enough that they did not meet them with
bread and water in the way (v. 4), that they did not as allies, or at
least as neutral states, bring victuals into their camp, which they
should have been duly paid for. It was well that God's Israel did not
need their kindness, God himself following them with bread and water.
However this omission of the Ammonites should be remembered against
their nation in future ages. Note, God will certainly reckon, not only
with those that oppose his people, but with those that do not help and
further them, when it is in the power of their hand to do it. The
charge at the great day is for an omission: I was hungry, and you gave
me no meat. 2. The Moabites had done worse, they hired Balaam to curse
Israel, v. 4. It is true God turned the curse into a blessing (v. 5),
not only changing the word in Balaam's mouth, but making that really
turn to the honour and advantage of Israel which was designed for their
ruin. But though the design was defeated, and overruled for good, the
Moabites' wickedness was not the less provoking. God will deal with
sinners, but according to their endeavours, Ps. xxviii. 4.
III. The Edomites and Egyptians had not so deep a mark of displeasure
put upon them as the Moabites and Ammonites had. If an Edomite or
Egyptian turned proselyte, his grand-children should be looked upon as
members of the congregation of the Lord to all intents and purposes, v.
7, 8. We should think that the Edomites had been more injurious to the
Israelites than the Ammonites, and deserved as little favour from them
(Num. xx. 20), and yet "Thou shalt not abhor an Edomite, as thou must
an Ammonite, for he is thy brother." Note, The unkindness of near
relations, though by many worst taken, yet should with us, for that
reason, because of the relation, be first forgiven. And then, as to the
Egyptians, here is a strange reason given why they must not be
abhorred: "Thou wast a stranger in their land, and therefore, though
hardly used there, be civil to them, for old acquaintance' sake." They
must not remember their bondage in Egypt for the keeping up of any ill
will to the Egyptians, but only for the magnifying of Gods power and
goodness in their deliverance.
Moral and Ceremonial Purity Enjoined. (b. c. 1451.)
9 When the host goeth forth against thine enemies, then keep thee from
every wicked thing. 10 If there be among you any man, that is not
clean by reason of uncleanness that chanceth him by night, then shall
he go abroad out of the camp, he shall not come within the camp: 11
But it shall be, when evening cometh on, he shall wash himself with
water: and when the sun is down, he shall come into the camp again.
12 Thou shalt have a place also without the camp, whither thou shalt go
forth abroad: 13 And thou shalt have a paddle upon thy weapon; and it
shall be, when thou wilt ease thyself abroad, thou shalt dig therewith,
and shalt turn back and cover that which cometh from thee: 14 For the
Lord thy God walketh in the midst of thy camp, to deliver thee, and to
give up thine enemies before thee; therefore shall thy camp be holy:
that he see no unclean thing in thee, and turn away from thee.
Israel was now encamped, and this vast army was just entering upon
action, which was likely to keep them together for a long time, and
therefore it was fit to give them particular directions for the good
ordering of their camp. And the charge is in one word to be clean. They
must take care to keep their camp pure from moral, ceremonial, and
natural pollution.
I. From moral pollution (v. 9): When the host goes forth against thy
enemy then look upon thyself as in a special manner engaged to keep
thyself from every evil thing. 1. The soldiers themselves must take
heed of sin, for sin takes off the edge of valour; guilt makes men
cowards. Those that put their lives in their hands are concerned to
make and keep their peace with God, and preserve a conscience void of
offence; then may they look death in the face without terror. Soldiers,
in executing their commission, must keep themselves from gratifying the
lusts of malice, covetousness, or uncleanness, for these are wicked
things--must keep themselves from the idols, or accursed things, they
found in the camps they plundered. 2. Even those that tarried at home,
the body of the people, and every particular person, must at that time
especially keep from every wicked thing, lest by sin they provoke God
to withdraw his presence from the host, and give victory to the enemy
for the correcting of his own people. Times of war should be times of
reformation, else how can we expect God should hear and answer our
prayers for success? Ps. lxvi. 18. See 1 Sam. vii. 3.
II. From ceremonial pollution, which might befal a person when
unconscious of it, for which he was bound to wash his flesh in water,
and look upon himself as unclean until the evening, Lev. xv. 16. A
soldier, notwithstanding the constant service and duty he had to do in
the camp, must be so far from looking upon himself as discharged from
the observance of this ceremony that more was required from him than at
another time; had he been at his own house, he needed only to wash his
flesh, but, being in the army, he must go abroad out of the camp, as
one concerned to keep it pure and ashamed of his own impurity, and not
return till after sunset, v. 10, 11. By this trouble and reproach,
which even involuntary pollutions exposed men to, they were taught to
keep up a very great dread of all fleshly lusts. It were well if
military men would consider this.
III. From natural pollution; the camp of the Lord must have nothing
offensive in it, v. 12-14. It is strange that the divine law, or at
least the solemn order and direction of Moses, should extend to a thing
of this nature; but the design of it was to teach them, 1. Modesty and
decorum; nature itself teaches them thus to distinguish themselves from
beasts that know no shame. 2. Cleanliness, and, though not niceness,
yet neatness, even in their camp. Filthiness is offensive to the senses
God has endued us with, prejudicial to the health, a wrong to the
comfort of human life, and an evidence of a careless slothful temper of
mind. 3. Purity from the pollutions of sin; if there must be this care
taken to preserve the body clean and sweet, much more should we be
solicitous to keep the mind so. 4. A reverence of the divine majesty.
This is the reason here given: For the Lord thy God walketh by his ark,
the special token of his presence, in the midst of thy camp; with
respect to that external symbol this external purity is required, which
(though not insisted on in the letter when that reason ceases) teaches
us to preserve inward purity of soul, in consideration of the eye of
God, which is always upon us. By this expression of respect to the
presence of God among them, they were taught both to fortify themselves
against sin and to encourage themselves against their enemies with the
consideration of that presence. 5. A regard one to another. The
filthiness of one is noisome to many; this law of cleanliness therefore
teaches us not to do that which will be justly offensive to our
brethren and grieve them. It is a law against nuisances.
Protection of Fugitives; The Law Concerning Usury. (b. c. 1451.)
15 Thou shalt not deliver unto his master the servant which is escaped
from his master unto thee: 16 He shall dwell with thee, even among
you, in that place which he shall choose in one of thy gates, where it
liketh him best: thou shalt not oppress him. 17 There shall be no
whore of the daughters of Israel, nor a sodomite of the sons of Israel.
18 Thou shalt not bring the hire of a whore, or the price of a dog,
into the house of the Lord thy God for any vow: for even both these are
abomination unto the Lord thy God. 19 Thou shalt not lend upon usury
to thy brother; usury of money, usury of victuals, usury of any thing
that is lent upon usury: 20 Unto a stranger thou mayest lend upon
usury; but unto thy brother thou shalt not lend upon usury: that the
Lord thy God may bless thee in all that thou settest thine hand to in
the land whither thou goest to possess it. 21 When thou shalt vow a
vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord
thy God will surely require it of thee; and it would be sin in thee.
22 But if thou shalt forbear to vow, it shall be no sin in thee. 23
That which is gone out of thy lips thou shalt keep and perform; even a
freewill offering, according as thou hast vowed unto the Lord thy God,
which thou hast promised with thy mouth. 24 When thou comest into thy
neighbour's vineyard, then thou mayest eat grapes thy fill at thine own
pleasure; but thou shalt not put any in thy vessel. 25 When thou
comest into the standing corn of thy neighbour, then thou mayest pluck
the ears with thine hand; but thou shalt not move a sickle unto thy
neighbour's standing corn.
Orders are here given about five several things which have no relation
one to another:--
I. The land of Israel is here made a sanctuary, or city of refuge, for
servants that were wronged and abused by their masters, and fled
thither for shelter from the neighbouring countries, v. 15, 16. We
cannot suppose that they were hereby obliged to give entertainment to
all the unprincipled men that ran from service; Israel needed not (as
Rome at first did) to be thus peopled. But, 1. They must not deliver up
the trembling servant to his enraged master, till upon trial it
appeared that the servant has wronged his master and was justly liable
to punishment. Note, It is an honourable thing to shelter and protect
the weak, provided they be not wicked. God allows his people to
patronise the oppressed. The angel bid Hagar return to her mistress,
and Paul sent Onesimus back to his master Philemon, because they had
neither of them any cause to go away, nor was either of them exposed to
any danger in returning. But the servant here is supposed to escape,
that is, to run for his life, to the people of Israel, of whom he had
heard (as Benhadad of the kings of Israel, 1 Kings xx. 31) that they
were a merciful people, to save himself from the fury of a tyrant; and
in that case to deliver him up is to throw a lamb into the mouth of a
lion. 2. If it appeared that the servant was abused, they must not only
protect him, but, supposing him willing to embrace their religion, they
must give him all the encouragement that might be to settle among them.
Care is taken both that he should not be imposed up on in the place of
his settlement--let it be that which he shall choose and where it
liketh him best, and that he should not exchange one hard master for
many--thou shalt not oppress him. Thus would he soon find a comfortable
difference between the land of Israel and other lands, and would choose
it to be his rest for ever. Note, Proselytes and converts to the truth
should be treated with particular tenderness, that they may have no
temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no
Sodomite, must be suffered to live among them (v. 17, 18), neither a
whore nor a whoremonger. No houses of uncleanness must be kept either
by men or women. Here is, 1. A good reason intimated why there should
be no such wickedness tolerated among them: they were Israelites. This
seems to have an emphasis laid upon it. For a daughter of Israel to be
a whore, or a son of Israel a whoremaster, is to reproach the stock
they are come of, the people they belong to, and the God they worship.
It is bad in any, but worst in Israelites, a holy nation, 2 Sam. xiii.
12. 2. A just mark of displeasure put upon this wickedness, that the
hire of a whore, that is, the money she gets by her whoring, and the
price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I
incline to understand it, for such are called dogs, Rev. xxii. 15), the
money he gets by his lewd and villainous practices, no part of it shall
be brought into the house of the Lord (as the hire of prostitutes among
the Gentiles was into their temples) for any vow. This intimates, (1.)
That God would not accept of any offering at all from such wicked
people; they had nothing to bring an offering of but what they got by
their wickedness, and therefore their sacrifice could not but be an
abomination to the Lord, Prov. xv. 8. (2.) That they should not think,
by making and paying vows, and bringing offerings to the Lord, to
obtain leave to go on in this sin, as (it should seem) some that
followed that trade suggested to themselves, when their offerings were
admitted. Prov. vii. 14, 15, This day have I paid my vows, therefore
came I forth to meet thee. Nothing should be accepted in commutation of
penance. (3.) That we cannot honour God with our substance unless it be
honestly and honourably come by. It must not only be considered what we
give, but how we got it; God hates robbery for burnt-offerings, and
uncleanness too.
III. The matter of usury is here settled, v. 19, 20. (1.) They must not
lend upon usury to an Israelite. They had and held their estates
immediately from and under God, who, while he distinguished them from
all other people, might have ordered, had he so pleased, that they
should have all things in common among themselves; but instead of that,
and in token of their joint interest in the good land he had given
them, he only appointed them, as there was occasion, to lend to one
another without interest, which among them would be little or no loss
to the lender, because their land was so divided, their estates were so
settled, and there was so little of merchandise among them, that it was
seldom or never that they had occasion to borrow any great sums, only
what was necessary for the subsistence of their families when the
fruits of their ground had met with any disaster, or the like; and, in
such a case, for a small matter to insist upon usury would have been
very barbarous. Where the borrower gets, or hopes to get, it is just
that the lender should share in the gain; but to him that borrows for
his necessary food pity must be shown, and we must lend, hoping for
nothing again, if we have wherewithal to do it, Luke vi. 35. (2.) They
might lend upon usury to a stranger, who was supposed to live by trade,
and (as we say) by turning the penny, and therefore got by what he
borrowed, and came among them in hopes to do so. By this it appears
that usury is not in itself oppressive; for they must not oppress a
stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is
here required; and it is a branch of the law of nature, v. 21-23. (1.)
We are here left at our liberty whether we will make vows or no: If
thou shalt forbear to vow (some particular sacrifice and offering, more
than was commanded by the law), it shall be no sin to thee. God had
already signified his readiness to accept a free-will offering thus
vowed, though it were but a little fine flour (Lev. ii. 4, &c.), which
was encouragement enough to those who were so inclined. But lest the
priests, who had the largest share of those vows and voluntary
offerings, should sponge upon the people, by pressing it upon them as
their duty to make such vows, beyond their ability and inclination,
they are here expressly told that it should not be reckoned a sin in
them if they did not make any such vows, as it would be if they omitted
any of the sacrifices that God had particularly required. For (as
bishop Patrick well expresses it) God would have men to be easy in his
service, and all their offerings to be free and cheerful. (2.) We are
here laid under the highest obligations, when we have made a vow, to
perform it, and to perform it speedily: "Thou shalt not be slack to pay
it, lest if it be delayed beyond the first opportunity the zeal abate,
the vow be forgotten, or something happen to disable thee for the
performance of it. That which has gone out of thy lips as a solemn and
deliberate vow must not be recalled, but thou shalt keep and perform
it, punctually and fully." The rule of the gospel goes somewhat further
than this. 2 Cor. ix. 7, Every one, according as he purposeth in his
heart, though it have not gone out of his lips, so let him give. Here
is a good reason why we should pay our vows, that if we do not God will
require it of us, will surely and severely reckon with us, not only for
lying, but for going about to mock him, who cannot be mocked. See Eccl.
v. 4.
V. Allowance is here given, when they passed through a cornfield or
vineyard, to pluck and eat of the corn or grapes that grew by the
road-side, whether it was done for necessity or delight, only they must
carry none away with them, v. 24, 25. Therefore the disciples were not
censured for plucking the ears of corn (it was well enough known that
the law allowed it), but for doing it on the sabbath day, which the
tradition of the elders had forbidden. Now, 1. This law intimated to
them what great plenty of corn and wine they should have in Canaan, so
much that a little would not be missed out of their fruits: they should
have enough for themselves and all their friends. 2. It provided for
the support of poor travellers, to relieve the fatigue of their
journey, and teaches us to be kind to such. The Jews say, "This law was
chiefly intended in favour of labourers, who were employed in gathering
in their harvest and vintage; their mouths must not be muzzled any more
than that of the ox when he treads out the corn." 3. It teaches us not
to insist upon property in a small matter, of which it is easy to say,
What is that between me and thee? It was true the grapes which the
passenger ate were none of his own, nor did the proprietor give them to
him; but the thing was of so small value that he had reason to think
were he present, he would not deny them to him, anymore than he himself
would grudge the like courtesy, and therefore it was no theft to take
them. 4. It used them to hospitality, and teaches us to be ready to
distribute, willing to communicate, and not to think every thing lost
that is given away. Yet, 5. It forbids us to abuse the kindness of our
friends, and to take the advantage of fair concessions to make
unreasonable encroachments: we must not draw an ell from those that
give but an inch. They may eat of their neighbour's grapes; but it does
not therefore follow that they may carry away.
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D E U T E R O N O M Y
CHAP. XXIV.
In this chapter we have, I. The toleration of divorce, ver. 1-4. II. A
discharge of new-married men from the war, ver. 5. III. Laws concerning
pledges, ver. 6, 10-13, 17. IV. Against man-stealing, ver. 7. V.
Concerning the leprosy, ver. 8, 9. VI. Against the injustice of masters
towards their servants, ver. 14, 15. Judges in capital causes (ver.
16), and civil concerns, ver. 17, 18. VII. Of charity to the poor, ver.
19, &c.
The Law Concerning Divorce. (b. c. 1451.)
1 When a man hath taken a wife, and married her, and it come to pass
that she find no favour in his eyes, because he hath found some
uncleanness in her: then let him write her a bill of divorcement, and
give it in her hand, and send her out of his house. 2 And when she is
departed out of his house, she may go and be another man's wife. 3
And if the latter husband hate her, and write her a bill of
divorcement, and giveth it in her hand, and sendeth her out of his
house; or if the latter husband die, which took her to be his wife; 4
Her former husband, which sent her away, may not take her again to be
his wife, after that she is defiled; for that is abomination before the
Lord: and thou shalt not cause the land to sin, which the Lord thy God
giveth thee for an inheritance.
This is that permission which the Pharisees erroneously referred to as
a precept, Matt. xix. 7, Moses commanded to give a writing of
divorcement. It was not so; our Saviour told them that he only suffered
it because of the hardness of their hearts, lest, if they had not had
liberty to divorce their wives, they should have ruled them with
rigour, and it may be, have been the death of them. It is probable that
divorces were in use before (they are taken for granted, Lev. xxi. 14),
and Moses thought it needful here to give some rules concerning them.
1. That a man might not divorce his wife unless he found some
uncleanness in her, v. 1. It was not sufficient to say that he did not
like her, or that he liked another better, but he must show cause for
his dislike; something that made her disagreeable and unpleasant to
him, though it might not make her so to another. This uncleanness must
mean something less than adultery; for, for that, she was to die; and
less than the suspicion of it, for in that case he might give her the
waters of jealousy; but it means either a light carriage, or a cross
froward disposition, or some loathsome sore or disease; nay, some of
the Jewish writers suppose that an offensive breath might be a just
ground for divorce. Whatever is meant by it, doubtless it was something
considerable; so that their modern doctors erred who allowed divorce
for every cause, though ever so trivial, Matt. xix. 3. 2. That it must
be done, not by word of mouth, for that might be spoken hastily, but by
writing, and that put in due form, and solemnly declared, before
witnesses, to be his own act and deed, which was a work of time, and
left room for consideration, that it might not be done rashly. 3. That
the husband must give it into the hand of his wife, and send her away,
which some think obliged him to endow her and make provision for her,
according to her quality and such as might help to marry her again; and
good reason he should do this, since the cause of quarrel was not her
fault, but her infelicity. 4. That being divorced it was lawful for her
to marry another husband, v. 2. The divorce had dissolved the bond of
marriage as effectually as death could dissolve it; so that she was as
free to marry again as if her first husband had been naturally dead. 5.
That if her second husband died, or divorced her, then still she might
marry a third, but her first husband should never take her again (v. 3,
4), which he might have done if she had not married another; for by
that act of her own she had perfectly renounced him for ever, and, as
to him was looked upon as defiled, though not as to another person. The
Jewish writers say that this was to prevent a most vile and wicked
practice which the Egyptians had of changing wives; or perhaps it was
intended to prevent men's rashness in putting away their wives; for the
wife that was divorced would be apt, in revenge, to marry another
immediately, and perhaps the husband that divorced her, how much soever
he though to better himself by another choice, would find the next
worse, and something in her more disagreeable, so that he would wish
for his first wife again. "No" (says this law) "you shall not have her,
you should have kept her when you had her." Note, It is best to be
content with such things as we have, since changes made by discontent
often prove for the worse. The uneasiness we know is commonly better,
though we are apt to think it worse, than that which we do not know. By
the strictness of this law God illustrates the riches of his grace in
his willingness to be reconciled to his people that had gone a whoring
from him. Jer. iii. 1, Thou hast played the harlot with many lovers,
yet return again to me. For his thoughts and ways are above ours.
The Law of Divorce. (b. c. 1451.)
5 When a man hath taken a new wife, he shall not go out to war, neither
shall he be charged with any business: but he shall be free at home one
year, and shall cheer up his wife which he hath taken. 6 No man shall
take the nether or the upper millstone to pledge: for he taketh a man's
life to pledge. 7 If a man be found stealing any of his brethren of
the children of Israel, and maketh merchandise of him, or selleth him;
then that thief shall die; and thou shalt put evil away from among you.
8 Take heed in the plague of leprosy, that thou observe diligently,
and do according to all that the priests the Levites shall teach you:
as I commanded them, so ye shall observe to do. 9 Remember what the
Lord thy God did unto Miriam by the way, after that ye were come forth
out of Egypt. 10 When thou dost lend thy brother any thing, thou
shalt not go into his house to fetch his pledge. 11 Thou shalt stand
abroad, and the man to whom thou dost lend shall bring out the pledge
abroad unto thee. 12 And if the man be poor, thou shalt not sleep
with his pledge: 13 In any case thou shalt deliver him the pledge
again when the sun goeth down, that he may sleep in his own raiment,
and bless thee: and it shall be righteousness unto thee before the Lord
thy God.
Here is, I. Provision made for the preservation and confirmation of
love between new-married people, v. 5. This fitly follows upon the laws
concerning divorce, which would be prevented if their affection to each
other were well settled at first. If the husband were much abroad from
his wife the first year, his love to her would be in danger of cooling,
and of being drawn aside to others whom he would meet with abroad;
therefore his service to his country in war, embassies, or other public
business that would call him from home, shall be dispensed with, that
he may cheer up the wife that he has taken. Note, 1. It is of great
consequence that love be kept up between husband and wife, and that
every thing be very carefully avoided which might make them strange one
to another, especially at first; for in that relation, where there is
not the love that should be, there is an inlet ready to abundance of
guilt and grief. 2. One of the duties of that relation is to cheer up
one another under the cares and crosses that happen, as helpers of each
other's joy; for a cheerful heart does good like a medicine.
II. A law against man-stealing, v. 7. It was not death by the law of
Moses to steal cattle or goods; but to steal a child, or a weak and
simple man, or one that a man had in his power, and to make merchandize
of him, this was a capital crime, and could not be expiated, as other
thefts, by restitution--so much is a man better than a sheep, Matt.
xii. 12. It was a very heinous offence, for, 1. It was robbing the
public of one of its members. 2. It was taking away a man's liberty,
the liberty of a free-born Israelite, which was next in value to his
life. 3. It was driving a man out from the inheritance of the land, to
the privileges of which he was entitled, and bidding him go serve other
gods, as David complains against Saul, 1 Sam. xxvi. 19.
III. A memorandum concerning the leprosy, v. 8, 9. 1. The laws
concerning it must be carefully observed. The laws concerning it we
had, Lev. xiii. 14. They are here said to be commanded to the priests
and Levites, and therefore are not repeated in a discourse to the
people; but the people are here charged, in case of leprosy, to apply
to the priest according to the law, and to abide by his judgment, so
far as it agreed with the law and the plain matter of fact. The plague
of leprosy being usually a particular mark of God's displeasure for
sin, he in whom the signs of it did appear ought not to conceal it, nor
cut out the signs of it, nor apply to the physician for relief; but he
must go to the priest, and follow his directions. Thus those that feel
their consciences under guilt and wrath must not cover it, nor
endeavour to shake off their convictions, but by repentance, and
prayer, and humble confession, take the appointed way to peace and
pardon. 2. The particular case of Miriam, who was smitten with leprosy
for quarrelling with Moses, must not be forgotten. It was an
explication of the law concerning the leprosy. Remember that, and, (1.)
"Take heed of sinning after the similitude of her transgression, by
despising dominions and speaking evil of dignities, lest you thereby
bring upon yourselves the same judgment." (2.) "If any of you be
smitten with a leprosy, expect not that the law should be dispensed
with, nor think it hard to be shut out of the camp and so made a
spectacle; there is no remedy: Miriam herself, though a prophetess and
the sister of Moses, was not exempted, but was forced to submit to this
severe discipline when she was under this divine rebuke." Thus David,
Hezekiah, Peter, and other great men, when they had sinned, humbled
themselves, and took to themselves shame and grief; let us not expect
to be reconciled upon easier terms.
IV. Some necessary orders given about pledges for the security of money
lent. They are not forbidden to take such securities as would save the
lender from loss, and oblige the borrower to be honest; but, 1. They
must not take the millstone for a pledge (v. 6), for with that they
ground the corn that was to be bread for their families, or, if it were
a public mill, with it the miller got his livelihood; and so it forbids
the taking of any thing for a pledge by the want of which a man was in
danger of being undone. Consonant to this is the ancient common law of
England, which provides that no man be distrained of the utensils or
instruments of his trade or profession, as the axe of a carpenter, or
the books of a scholar, or beasts belonging to the plough, as long as
there are other beasts of which distress may be made (Coke, 1 Inst.
fol. 47). This teaches us to consult the comfort and subsistence of
others as much as our own advantage. That creditor who cares not though
his debtor and his family starve, nor is at all concerned what become
of them, so he may but get his money or secure it, goes contrary, not
only to the law of Christ, but even to the law of Moses too. 2. They
must not go into the borrower's house to fetch the pledge, but must
stand without, and he must bring it, v. 10, 11. The borrower (says
Solomon) is servant to the lender; therefore lest the lender should
abuse the advantage he has against him, and improve it for his own
interest, it is provided that he shall take not what he pleases, but
what the borrower can best spare. A man's house is his castle, even the
poor man's house is so, and is here taken under the protection of the
law. 3. That a poor man's bed-clothes should never be taken for a
pledge, v. 12, 13. This we had before, Exod. xxii. 26, 27. If they were
taken in the morning, they must be brought back again at night, which
is in effect to say that they must not be taken at all. "Let the poor
debtor sleep in his own raiment, and bless thee," that is, "pray for
thee, and praise God for thy kindness to him." Note, Poor debtors ought
to be sensible (more sensible than commonly they are) of the goodness
of those creditors that do not take all the advantage of the law
against them, and to repay their kindnesses by their prayers for them,
when they are not in a capacity to repay it in any other way. "Nay,
thou shalt not only have the prayers and good wishes of thy poor
brother, but it shall be righteousness to thee before the Lord thy
God," that is, "It shall be accepted and rewarded as an act of mercy to
thy brother and obedience to thy God, and an evidence of thy sincere
conformity to the law. Though it may be looked upon by men as an act of
weakness to deliver up the securities thou hast for thy debt, yet it
shall be looked upon by thy God as an act of goodness, which shall in
no wise lose its reward."
Justice and Generosity. (b. c. 1451.)
14 Thou shalt not oppress a hired servant that is poor and needy,
whether he be of thy brethren, or of thy strangers that are in thy land
within thy gates: 15 At his day thou shalt give him his hire, neither
shall the sun go down upon it; for he is poor, and setteth his heart
upon it: lest he cry against thee unto the Lord, and it be sin unto
thee. 16 The fathers shall not be put to death for the children,
neither shall the children be put to death for the fathers: every man
shall be put to death for his own sin. 17 Thou shalt not pervert the
judgment of the stranger, nor of the fatherless; nor take a widow's
raiment to pledge: 18 But thou shalt remember that thou wast a
bondman in Egypt, and the Lord thy God redeemed thee thence: therefore
I command thee to do this thing. 19 When thou cuttest down thine
harvest in thy field, and hast forgot a sheaf in the field, thou shalt
not go again to fetch it: it shall be for the stranger, for the
fatherless, and for the widow: that the Lord thy God may bless thee in
all the work of thine hands. 20 When thou beatest thine olive tree,
thou shalt not go over the boughs again: it shall be for the stranger,
for the fatherless, and for the widow. 21 When thou gatherest the
grapes of thy vineyard, thou shalt not glean it afterward: it shall be
for the stranger, for the fatherless, and for the widow. 22 And thou
shalt remember that thou wast a bondman in the land of Egypt: therefore
I command thee to do this thing.
Here, I. Masters are commanded to be just to their poor servants, v.
14, 15. 1. They must not oppress them, by overloading them with work,
by giving them undue and unreasonable rebukes, or by withholding from
them proper maintenance. A servant, though a stranger to the
commonwealth of Israel, must not be abused: "For thou wast a bondman in
the land where thou wast a stranger (v. 18), and thou knowest what a
grievous thing it is to be oppressed by a task-master, and therefore,
in tenderness to those that are servants and strangers, and in
gratitude to that God who set thee at liberty and settled thee in a
country of thy own, thou shalt not oppress a servant." Let not masters
be tyrants to their servants, for their Master is in heaven. See Job
xxxi. 13. 2. They must be faithful and punctual in paying them their
wages: "At his day thou shalt give him his hire, not only pay it in
time, without further delay. As soon as he had done his day's work, if
he desire it, let him have his day's wages," as those labourers (Matt.
xx. 8) when evening had come. He that works by day-wages is supposed to
live from hand to mouth, and cannot have to-morrow's bread for his
family till he is paid for this day's labour. If the wages be withheld,
(1.) It will be grief to the servant, for, poor man, he sets his heart
upon it, or, as the word is, he lifts up his soul to it, he is
earnestly desirous of it, as the reward of his work (Job vii. 2), and
depends upon it as the gift of God's providence for the maintenance of
his family. A compassionate master, though it should be somewhat
inconvenient to himself, would not disappoint the expectation of a poor
servant that was so fond to think of receiving his wages. But that is
not the worst. (2.) It will be guilt to the master. "The injured
servant will cry against thee to the Lord; since he has no one else to
appeal to, he will lodge his appeal in the court of heaven, and it will
be sin to thee." Or, if he do not complain, the cause will speak for
itself, the "hire of the labourers which is kept back by fraud will
itself cry," Jam. v. 4. It is a greater sin than most people think it
is, and will be found so in the great day, to put hardships upon poor
servants, labourers, and workmen, that we employ. God will do them
right if men do not.
II. Magistrates and judges are commanded to be just in their
administrations. 1. In those which we call pleas of the crown a
standing rule is here given, that the fathers shall not be put to death
for the children, nor the children for the fathers, v. 16. If the
children make themselves obnoxious to the law, let them suffer for it,
but let not the parents suffer either for them or with them; it is
grief enough to them to see their children suffer: if the parents be
guilty, let them die for their own sin; but though God, the sovereign
Lord of life, sometimes visits the iniquity of the fathers upon the
children, especially the sin of idolatry, and when he deals with
nations in their national capacity, yet he does not allow men to do so.
Accordingly, we find Amaziah sparing the children, even when the
fathers were put to death for killing the king, 2 Kings xiv. 6. It was
in an extraordinary case, and no doubt by special direction from
heaven, that Saul's sons were put to death for his offence, and they
died rather as sacrifices than as malefactors, 2 Sam. xxi. 9, 14. 2. In
common pleas between party and party, great care must be taken that
none whose cause was just should fare the worse for their weakness, nor
for their being destitute of friends, as strangers, fatherless, and
widows (v. 17): "Thou shalt not pervert their judgment, nor force them
to give their very raiment for a pledge, by defrauding them of their
right." Judges must be advocates for those that cannot speak for
themselves and have no friends to speak for them.
III. The rich are commanded to be kind and charitable to the poor. Many
ways they are ordered to be so by the law of Moses. The particular
instance of charity here prescribed is that they should not be greedy
in gathering in their corn, and grapes, and olives, so as to be afraid
of leaving any behind them, but be willing to overlook some, and let
the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own,
and why should not I have it?' But learn a generous contempt of
property in small matters. One sheaf or two forgotten will make thee
never the poorer at the year's end, and it will do somebody good, if
thou have it not." 2. "Say not, 'What I give I will give, and know whom
I give it to, why should I leave it to be gathered by I know not whom,
that will never thank me.' But trust God's providence with the disposal
of thy charity, perhaps that will direct it to the most necessitous."
Or, "Thou mayest reasonably think it will come to the hands of the most
industrious, that are forward to seek and gather that which this law
provides for them." 3. "Say not, 'What should the poor do with grapes
and olives? It is enough for them to have bread and water;' for, since
they have the same senses that the rich have, why should not they have
some little share of the delights of sense?" Boaz ordered handfuls of
corn to be left on purpose for Ruth, and God blessed him. All that is
left is not lost.
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D E U T E R O N O M Y
CHAP. XXV.
Here is, I. A law to moderate the scourging of malefactors, ver. 1-3.
II. A law in favour of the ox that treads out the corn, ver. 4. III.
For the disgracing of him that refused to marry his brother's widow,
ver. 5-10. IV. For the punishment of an immodest woman, ver. 11, 12. V.
For just weights and measures, ver. 13-16. VI. For the destroying of
Amalek, ver. 17, &c.
Stripes Not to Exceed Forty. (b. c. 1451.)
1 If there be a controversy between men, and they come unto judgment,
that the judges may judge them; then they shall justify the righteous,
and condemn the wicked. 2 And it shall be, if the wicked man be
worthy to be beaten, that the judge shall cause him to lie down, and to
be beaten before his face, according to his fault, by a certain number.
3 Forty stripes he may give him, and not exceed: lest, if he should
exceed, and beat him above these with many stripes, then thy brother
should seem vile unto thee. 4 Thou shalt not muzzle the ox when he
treadeth out the corn.
Here is, I. A direction to the judges in scourging malefactors, v. 1-3.
1. It is here supposed that, if a man be charged with a crime, the
accuser and the accused (Actor and Reus) should be brought face to face
before the judges, that the controversy may be determined. 2. If a man
were accused of a crime, and the proof fell short, so that the charge
could not be made out against him by the evidence, then he was to be
acquitted: "Thou shalt justify the righteous," that is, "him that
appears to the court to be so." If the accusation be proved, then the
conviction of the accused is a justification of the accuser, as
righteous in the prosecution. 3. If the accused were found guilty,
judgment must be given against him: "Thou shalt condemn the wicked;"
for to justify the wicked is as much an abomination to the Lord as it
is to condemn the righteous, Prov. xvii. 15. 4. If the crime were not
made capital by the law, then the criminal must be beaten. A great many
precepts we have met with which have not any particular penalty annexed
to them, the violation of most of which, according to the constant
practice of the Jews, was punished by scourging, from which no person's
rank or quality did exempt him if he were a delinquent, but with this
proviso, that he should never be upbraided with it, nor should it be
looked upon as leaving any mark of infamy or disgrace upon him. The
directions here given for the scourging of criminals are, (1.) That it
be done solemnly; not tumultuously through the streets, but in open
court before the judge's face, and with so much deliberation as that
the stripes might be numbered. The Jews say that while execution was in
doing the chief justice of the court read with a loud voice Deut.
xxviii. 58, 59, and xxix. 9, and concluded with those words (Ps.
lxxviii. 38), But he, being full of compassion, forgave their iniquity.
Thus it was made a sort of religious act, and so much the more likely
to reform the offender himself and to be a warning to others. (2.) That
it be done in proportion to the crime, according to his fault, that
some crimes might appear, as they are, more heinous than others, the
criminal being beaten with many stripes, to which perhaps there is an
allusion, Luke xii. 47, 48. (3.) That how great soever the crime were
the number of stripes should never exceed forty, v. 3. Forty save one
was the common usage, as appears, 2 Cor. xi. 24. It seems, they always
gave Paul as many stripes as ever they gave to any malefactor
whatsoever. They abated one for fear of having miscounted (though one
of the judges was appointed to number the stripes), or because they
would never go to the utmost rigour, or because the execution was
usually done with a whip of three lashes, so that thirteen stripes
(each one being counted for three) made up thirty-nine, but one more by
that reckoning would have been forty-two. The reason given for this is,
lest thy brother should seem vile unto thee. He must still be looked
upon as a brother (2 Thess. iii. 15), and his reputation as such was
preserved by this merciful limitation of his punishment. It saves him
from seeming vile to his brethren, when God himself by his law takes
this care of him. Men must not be treated as dogs; nor must those seem
vile in our sight to whom, for aught we know, God may yet give grace to
make them precious in his sight.
II. A charge to husbandmen not to hinder their cattle from eating when
they were working, if meat were within their reach, v. 4. This instance
of the beast that trod out the corn (to which there is an allusion in
that of the prophet, Hos. x. 11) is put for all similar instances. That
which makes this law very remarkable above its fellows (and which
countenances the like application of other such laws) is that it is
twice quoted in the New Testament to show that it is the duty of the
people to give their ministers a comfortable maintenance, 1 Cor. ix. 9,
10, and 1 Tim. v. 17, 18. It teaches us in the letter of it to make
much of the brute-creatures that serve us, and to allow them not only
the necessary supports for their life, but the advantages of their
labour; and thus we must learn not only to be just, but kind, to all
that are employed for our good, not only to maintain but to encourage
them, especially those that labour among us in the word and doctrine,
and so are employed for the good of our better part.
Marriage of a Brother's Wife. (b. c. 1451.)
5 If brethren dwell together, and one of them die, and have no child,
the wife of the dead shall not marry without unto a stranger: her
husband's brother shall go in unto her, and take her to him to wife,
and perform the duty of a husband's brother unto her. 6 And it shall
be, that the firstborn which she beareth shall succeed in the name of
his brother which is dead, that his name be not put out of Israel. 7
And if the man like not to take his brother's wife, then let his
brother's wife go up to the gate unto the elders, and say, My husband's
brother refuseth to raise up unto his brother a name in Israel, he will
not perform the duty of my husband's brother. 8 Then the elders of
his city shall call him, and speak unto him: and if he stand to it, and
say, I like not to take her; 9 Then shall his brother's wife come
unto him in the presence of the elders, and loose his shoe from off his
foot, and spit in his face, and shall answer and say, So shall it be
done unto that man that will not build up his brother's house. 10 And
his name shall be called in Israel, The house of him that hath his shoe
loosed. 11 When men strive together one with another, and the wife of
the one draweth near for to deliver her husband out of the hand of him
that smiteth him, and putteth forth her hand, and taketh him by the
secrets: 12 Then thou shalt cut off her hand, thine eye shall not
pity her.
Here is, I. The law settled concerning the marrying of the brother's
widow. It appears from the story of Judah's family that this had been
an ancient usage (Gen. xxxviii. 8), for the keeping up of distinct
families. The case put is a case that often happens, of a man's dying
without issue, it may be in the prime of his time, soon after his
marriage, and while his brethren were yet so young as to be unmarried.
Now in this case, 1. The widow was not to marry again into any other
family, unless all the relations of her husband did refuse her, that
the estate she was endowed with might not be alienated. 2. The
husband's brother, or next of kin, must marry her, partly out of
respect to her, who, having forgotten her own people and her father's
house, should have all possible kindness shown her by the family into
which she was married; and partly out of respect to the deceased
husband, that though he was dead and gone he might not be forgotten,
nor lost out of the genealogies of his tribe; for the first-born child,
which the brother or next kinsman should have by the widow, should be
denominated from him that was dead, and entered in the genealogy as his
child, v. 5, 6. Under that dispensation we have reason to think men had
not so clear and certain a prospect of living themselves on the other
side death as we have now, to whom life and immortality are brought to
light by the gospel; and therefore they could not but be the more
desirous to live in their posterity, which innocent desire was in some
measure gratified by this law, an expedient being found out that,
though a man had no child by his wife, yet his name should not be put
out of Israel, that is, out of the pedigree, or, which is equivalent,
remain there under the brand of childlessness. The Sadducees put a case
to our Saviour upon this law, with a design to perplex the doctrine of
the resurrection by it (Matt. xxii. 24, &c.), perhaps insinuating that
there was no need of maintaining the immortality of the soul and a
future state, since the law had so well provided for the perpetuating
of men's names and families in the world. But, 3. If the brother, or
next of kin, declined to do this good office to the memory of him that
was gone, what must be done in that case? Why, (1.) He shall not be
compelled to do it, v. 7. If he like her not, he is at liberty to
refuse her, which, some think, was not permitted in this case before
this law of Moses. Affection is all in all to the comfort of the
conjugal relation; this is a thing which cannot be forced, and
therefore the relation should not be forced without it. (2.) Yet he
shall be publicly disgraced for not doing it. The widow, as the person
most concerned for the name and honour of the deceased, was to complain
to the elders of his refusal; if he persist in it, she must pluck off
his shoe, and spit in his face, in open court (or, as the Jewish
doctors moderate it, spit before his face), thus to fasten a mark of
infamy upon him, which was to remain with his family after him, v.
8-10. Note, Those justly suffer in their own reputation who do not do
what they ought to preserve the name and honour of others. He that
would not build up his brother's house deserved to have this blemish
put upon his own, that it should be called the house of him that had
his shoe loosed, in token that he deserved to go barefoot. In the case
of Ruth we find this law executed (Ruth iv. 7), but because, upon the
refusal of the next kinsman, there was another ready to perform the
duty of a husband's brother, it was that other that plucked off the
shoe, and not the widow--Boaz, and not Ruth.
II. A law for the punishing of an immodest woman, v. 11, 12. The woman
that by the foregoing law was to complain against her husband's brother
for not marrying her, and to spit in his face before the elders, needed
a good measure of assurance; but, lest the confidence which that law
supported should grow to an excess unbecoming the sex, here is a very
severe but just law to punish impudence and immodesty. 1. The instance
of it is confessedly scandalous to the highest degree. A woman could
not do it unless she were perfectly lost to all virtue and honour. 2.
The occasion is such as might in part excuse it; it was to help her
husband out of the hands of one that was too hard for him. Now if the
doing of it in a passion, and with such a good intention, was to be so
severely punished, much more when it was done wantonly and in lust. 3.
The punishment was that her hand should be cut off; and the magistrates
must not pretend to be more merciful than God: Thy eye shall not pity
her. Perhaps our Saviour alludes to this law when he commands us to cut
off the right hand that offends us, or is an occasion of sin to us.
Better put the greatest hardships that can be upon the body than ruin
the soul for ever. Modesty is the hedge of chastity, and therefore
ought to be very carefully preserved and kept up by both sexes.
Amalek to Be Destroyed. (b. c. 1451.)
13 Thou shalt not have in thy bag divers weights, a great and a small.
14 Thou shalt not have in thine house divers measures, a great and a
small. 15 But thou shalt have a perfect and just weight, a perfect
and just measure shalt thou have: that thy days may be lengthened in
the land which the Lord thy God giveth thee. 16 For all that do such
things, and all that do unrighteously, are an abomination unto the Lord
thy God. 17 Remember what Amalek did unto thee by the way, when ye
were come forth out of Egypt; 18 How he met thee by the way, and
smote the hindmost of thee, even all that were feeble behind thee, when
thou wast faint and weary; and he feared not God. 19 Therefore it
shall be, when the Lord thy God hath given thee rest from all thine
enemies round about, in the land which the Lord thy God giveth thee for
an inheritance to possess it, that thou shalt blot out the remembrance
of Amalek from under heaven; thou shalt not forget it.
Here is, I. A law against deceitful weights and measures: they must not
only not use them, but they must not have them, not have them in the
bag, not have them in the house (v. 13, 14); for, if they had them,
they would be strongly tempted to use them. They must not have a great
weight and measure to buy by and a small one to sell by, for that was
to cheat both ways, when either was bad enough; as we read of those
that made the ephah small, in which they measured the corn they sold,
and the shekel great, by which they weighed the money they received for
it, Amos viii. 5. But thou shalt have a perfect and just weight, v. 15.
That which is the rule of justice must itself be just; if that be
otherwise, it is a constant cheat. This had been taken care of before,
Lev. xix. 35, 36. This law is enforced with two very good reasons:--1.
That justice and equity will bring down upon us the blessing of God.
The way to have our days lengthened, and to prosper, is to be just and
fair in all our dealings Honesty is the best policy. 2. That fraud and
injustice will expose us to the curse of God, v. 16. Not only
unrighteousness itself, but all that do unrighteously, are an
abomination to the Lord. And miserable is that man who is abhorred by
his Maker. How hateful, particularly, all the arts of deceit are to
God, Solomon several times observes, Prov. xi. 1; xx. 10, 23; and the
apostle tells us that the Lord is the avenger of all such as overreach
and defraud in any matter, 1 Thess. iv. 6.
II. A law for the rooting out of Amalek. Here is a just weight and a
just measure, that, as Amalek had measured to Israel, so it should be
measure to Amalek again.
1. The mischief Amalek did to Israel must be here remembered, v. 17,
18. When it was first done it was ordered to be recorded (Exod. xvii.
14-16), and here the remembrance of it is ordered to be preserved, not
in personal revenge (for that generation which suffered by the
Amalekites was gone, so that those who now lived, and their posterity,
could not have any personal resentment of the injury), but in a zeal
for the glory of God (which was insulted by the Amalekites), that
throne of the Lord against which the hand of Amalek was stretched out.
The carriage of the Amalekites towards Israel is here represented, (1.)
As very base and disingenuous. They had no occasion at all to quarrel
with Israel, nor did they give them any notice, by a manifesto or
declaration of war; but took them at an advantage, when they had just
come out of the house of bondage, and, for aught that appeared to them,
were only going to sacrifice to God in the wilderness. (2.) As very
barbarous and cruel; for they smote those that were more feeble, whom
they should have succoured. The greatest cowards are commonly the most
cruel; while those that have the courage of a man will have the
compassion of a man. (3.) As very impious and profane: they feared not
God. If they had had any reverence for the majesty of the God of
Israel, which they saw a token of in the cloud, or any dread of his
wrath, which they lately heard of the power of over Pharaoh, they durst
not have made this assault upon Israel. Well, here was the ground of
the quarrel: and it shows how God takes what is done against his people
as done against himself, and that he will particularly reckon with
those that discourage and hinder young beginners in religion, that (as
Satan's agents) set upon the weak and feeble, either to divert them or
to disquiet them, and offend his little ones.
2. This mischief must in due time be revenged, v. 19. When their wars
were finished, by which they were to settle their kingdom and enlarge
their coast, then they must make war upon Amalek (v. 19), not merely to
chase them, but to consume them, to blot out the remembrance of Amalek.
It was an instance of God's patience that he deferred the vengeance so
long, which should have led the Amalekites to repentance; yet an
instance of fearful retribution that the posterity of Amalek, so long
after, were destroyed for the mischief done by their ancestors to the
Israel of God, that all the world might see, and say, that he who
toucheth them toucheth the apple of his eye. It was nearly 400 years
after this that Saul was ordered to put this sentence in execution (1
Sam. xv.), and was rejected of God because he did not do it
effectually, but spared some of that devoted nation, in contempt, not
only of the particular orders he received from Samuel, but of this
general command here given by Moses, which he could not be ignorant of.
David afterwards made some destruction of them; and the Simeonites, in
Hezekiah's time, smote the rest that remained (1 Chron. iv. 43); for
when God judges he will overcome.
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D E U T E R O N O M Y
CHAP. XXVI.
With this chapter Moses concludes the particular statutes which he
thought fit to give Israel in charge at his parting with them; what
follows is by way of sanction and ratification. In this chapter, I.
Moses gives them a form of confession to be made by him that offered
the basket of his first-fruits, ver. 1-11. II. The protestation and
prayer to be made after the disposal of the third year's tithe, ver.
12-15. III. He binds on all the precepts he had given them, 1. By the
divine authority: "Not I, but the Lord thy God has commanded thee to do
these statutes," ver. 16. 2. By the mutual covenant between God and
them, ver. 17, &c.
The Offering of First-Fruits. (b. c. 1451.)
1 And it shall be, when thou art come in unto the land which the Lord
thy God giveth thee for an inheritance, and possessest it, and dwellest
therein; 2 That thou shalt take of the first of all the fruit of the
earth, which thou shalt bring of thy land that the Lord thy God giveth
thee, and shalt put it in a basket, and shalt go unto the place which
the Lord thy God shall choose to place his name there. 3 And thou
shalt go unto the priest that shall be in those days, and say unto him,
I profess this day unto the Lord thy God, that I am come unto the
country which the Lord sware unto our fathers for to give us. 4 And
the priest shall take the basket out of thine hand, and set it down
before the altar of the Lord thy God. 5 And thou shalt speak and say
before the Lord thy God, A Syrian ready to perish was my father, and he
went down into Egypt, and sojourned there with a few, and became there
a nation, great, mighty, and populous: 6 And the Egyptians evil
entreated us, and afflicted us, and laid upon us hard bondage: 7 And
when we cried unto the Lord God of our fathers, the Lord heard our
voice, and looked on our affliction, and our labour, and our
oppression: 8 And the Lord brought us forth out of Egypt with a
mighty hand, and with an outstretched arm, and with great terribleness,
and with signs, and with wonders: 9 And he hath brought us into this
place, and hath given us this land, even a land that floweth with milk
and honey. 10 And now, behold, I have brought the firstfruits of the
land, which thou, O Lord, hast given me. And thou shalt set it before
the Lord thy God, and worship before the Lord thy God: 11 And thou
shalt rejoice in every good thing which the Lord thy God hath given
unto thee, and unto thine house, thou, and the Levite, and the stranger
that is among you.
Here is, I. A good work ordered to be done, and that is the presenting
of a basket of their first-fruits to God every year, v. 1, 2. Besides
the sheaf of first-fruits, which was offered for the whole land, on the
morrow after the passover (Lev. xxiii. 10), every man was to bring for
himself a basket of first-fruits at the feast of pentecost, when the
harvest was ended, which is therefore called the feast of first-fruits
(Exod. xxxiv. 22), and is said to be kept with a tribute of
free-will-offering, Deut. xvi. 10. But the Jews say, "The first-fruits,
if not brought then, might be brought any time after, between that and
winter." When a man went into the field or vineyard at the time when
the fruits were ripening, he was to mark that which he observed most
forward, and to lay it by for first-fruits, wheat, barley, grapes,
figs, pomegranates, olives, and dates, some of each sort must be put in
the same basket, with leaves between them, and presented to God in the
place which he should choose. Now from this law we may learn, 1. To
acknowledge God as the giver of all those good things which are the
support and comfort of our natural life, and therefore to serve and
honour him with them. 2. To deny ourselves. What is first ripe we are
most fond of; those that are nice and curious expect to be served with
each fruit at its first coming in. My soul desired the first ripe
fruits, Micah vii. 1. When therefore God appointed them to lay those by
for him he taught them to prefer the glorifying of his name before the
gratifying of their own appetites and desires. 3. To give to God the
first and best we have, as those that believe him to be the first and
best of beings. Those that consecrate the days of their youth, and the
prime of their time, to the service and honour of God, bring him their
first-fruits, and with such offerings he is well pleased. I remember
the kindness of thy youth.
II. Good words put into their mouths to be said in the doing of this
good work, as an explication of the meaning of this ceremony, that it
might be a reasonable service. The offerer must begin his
acknowledgment before he delivered his basket to the priest, and then
must go on with it, when the priest had set down the basket before the
altar, as a present to God their great landlord, v. 3, 4.
1. He must begin with a receipt in full for the good land which God had
given them (v. 3): I profess that I have come now at last, after forty
years' wandering, unto the country which the Lord swore to give us.
This was most proper to be said when they came first into Canaan;
probably when they had been long settled there they varied from this
form. Note, When God has made good his promises to us he expects that
we should own it, to the honour of his faithfulness; this is like
giving up the bond, as Solomon does, 1 Kings viii. 56, There has not
failed one word of all his good promise. And our creature-comforts are
doubly sweet to us when we see them flowing from the fountain of the
promise.
2. He must remember and own the mean origin of that nation of which he
was a member. How great soever they were now, and he himself with them,
their beginning was very small, which ought thus to be kept in mind
throughout all the ages of their church by this public confession, that
they might not be proud of their privileges and advantages, but might
for ever be thankful to that God whose grace chose them when they were
so low and raised them so high. Two things they must own for this
purpose:--(1.) The meanness of their common ancestor: A Syrian ready to
perish was my father, v. 5. Jacob is here called an Aramite, or Syrian,
because he lived twenty years in Padan-Aram; his wives were of that
country, and his children were all born there, except Benjamin; and
perhaps the confessor means not Jacob himself, but that son of Jacob
who was the father of his tribe. However it be, both father and sons
were more than once ready to perish, by Laban's severity, Esau's
cruelty, and the famine in the land, which last was the occasion of
their going down into Egypt. Laban the Syrian sought to destroy my
father (so the Chaldee), had almost destroyed him, so the Arabic. (2.)
The miserable condition of their nation in its infancy. They sojourned
in Egypt as strangers, they served there as slaves (v. 6), and that a
great while: as their father was called a Syrian, they might be called
Egyptians; so that their possession of Canaan being so long
discontinued they could not pretend any tenant-right to it. A poor,
despised, oppressed people they were in Egypt, and therefore, though
now rich and great, had no reason to be proud, or secure, or forgetful
of God.
3. He must thankfully acknowledge God's great goodness, not only to
himself in particular, but to Israel in general. (1.) In bringing them
out of Egypt, v. 7, 8. It is spoken of here as an act of pity--he
looked on our affliction; and an act of power--he brought us forth with
a mighty hand. This was a great salvation, fit to be remembered upon
all occasions, and particularly upon this; they need not grudge to
bring a basket of first-fruits to God, for to him they owed it that
they were not now bringing in the tale of bricks to their cruel
task-masters. (2.) In settling them in Canaan: He hath given us this
land, v. 9. Observe, He must not only give thanks for his own lot, but
for the land in general which was given to Israel; not only for this
year's profits, but for the ground itself which produced them, which
God had graciously granted to his ancestors and entailed upon his
posterity. Note, The comfort we have in particular enjoyments should
lead us to be thankful for our share in public peace and plenty; and
with present mercies we should bless God for the former mercies we
remember and the further mercies we expect and hope for.
4. He must offer to God his basket of first-fruits (v. 10): "I have
brought the first-fruits of the land (like a pepper-corn) as a
quit-rent for the land which thou hast given me." Note, Whatever we
give to God, it is but of his own that we give him, 1 Chron. xxix. 14.
And it becomes us, who receive so much from him, to study what we shall
render to him. The basket he set before God; and the priests, as God's
receivers, had the first-fruits, as perquisites of their place and fees
for attending, Num. xviii. 12.
III. The offerer is here appointed, when he has finished the service,
1. To give glory to God: Thou shalt worship the Lord thy God. His
first-fruits were not accepted without further acts of adoration. A
humble, reverent, thankful heart is that which God looks at and
requires, and, without this, all we can put in a basket will not avail.
If a man would give all the substance of his house to be excused from
this, or in lieu of it, it would utterly be contemned. 2. To take the
comfort of it to himself and family: Thou shalt rejoice in every good
thing, v. 11. It is the will of God that we should be cheerful, not
only in our attendance upon his holy ordinances, but in our enjoyments
of the gifts of his providence. Whatever good thing God gives us, it is
his will that we should make the most comfortable use we can of it, yet
still tracing the streams to the fountain of all comfort and
consolation.
Appropriation of Tithes. (b. c. 1451.)
12 When thou hast made an end of tithing all the tithes of thine
increase the third year, which is the year of tithing, and hast given
it unto the Levite, the stranger, the fatherless, and the widow, that
they may eat within thy gates, and be filled; 13 Then thou shalt say
before the Lord thy God, I have brought away the hallowed things out of
mine house, and also have given them unto the Levite, and unto the
stranger, to the fatherless, and to the widow, according to all thy
commandments which thou hast commanded me: I have not transgressed thy
commandments, neither have I forgotten them: 14 I have not eaten
thereof in my mourning, neither have I taken away ought thereof for any
unclean use, nor given ought thereof for the dead: but I have hearkened
to the voice of the Lord my God, and have done according to all that
thou hast commanded me. 15 Look down from thy holy habitation, from
heaven, and bless thy people Israel, and the land which thou hast given
us, as thou swarest unto our fathers, a land that floweth with milk and
honey.
Concerning the disposal of their tithe the third year we had the law
before, ch. xiv. 28, 29. The second tithe, which in the other two years
was to be spent in extraordinaries at the feasts, was to be spent the
third year at home, in entertaining the poor. Now because this was done
from under the eye of the priests, and a great confidence was put in
the people's honesty, that they would dispose of it according to the
law, to the Levite, the stranger, and the fatherless (v. 12), it is
therefore required that when at the next feast after they appeared
before the Lord they should there testify (as it were) upon oath, in a
religious manner, that they had fully administered, and been true to
their trust.
I. They must make a solemn protestation to this purport, v. 13, 14. 1.
That no hallowed things were hoarded up: "I have brought them away out
of my house, nothing now remains there but my own part." 2. That the
poor, and particularly poor ministers, poor strangers, and poor widows,
had had their part according to the commandment. It is fit that God,
who by his providence gives us all we have, should by his law direct
the using of it, and, though we are not now under such particular
appropriations of our revenue as they then were, yet, in general, we
are commanded to give alms of such things as we have; and then, and not
otherwise, all things are clean to us. Then we may take the comfort of
our enjoyments, when God has thus had his dues out of them. This is a
commandment which must not be transgressed, no, not with an excuse of
its being forgotten, v. 13. 3. That none of this tithe had been
misapplied to any common use, much less to any ill use. This seems to
refer to the tithe of the other two years, which was to be eaten by the
owners themselves; they must profess, (1.) That they had not eaten of
it in their mourning, when, by their mourning for the dead, they were
commonly unclean; or they had not eaten of it grudgingly, as those that
all their days eat in darkness. (2.) That they had not sacrilegiously
alienated it to any common use, for it was not their own. And, (3.)
That they had not given it for the dead, for the honour of their dead
gods, or in hope of making it beneficial to their dead friends. Now the
obliging of them to make this solemn protestation at the three years'
end would be an obligation upon them to deal faithfully, knowing that
they must be called upon thus to purge themselves. It is our wisdom to
keep conscience clear at all times, that when we come to give up our
account we may lift up our face without spot. The Jews say that this
protestation of their integrity was to be made with a low voice,
because it looked like a self-commendation, but that the foregoing
confession of God's goodness was to be made with a loud voice to his
glory. He that durst not make this protestation must bring his
trespass-offering, Lev. v. 15.
II. To this solemn protestation they must add a solemn prayer (v. 15),
not particularly for themselves, but for God's people Israel; for in
the common peace and prosperity every particular person prospers and
has peace. We must learn hence to be public-spirited in prayer, and to
wrestle with God for blessings for the land and nation, our English
Israel, and for the universal church, which we are directed to have an
eye to in our prayers, as the Israel of God, Gal. vi. 16. In this
prayer we are taught, 1. To look up to God as in a holy habitation, and
thence to infer that holiness becomes his house, and that he will be
sanctified in those that are about him. 2. To depend upon the favour of
God, and his gracious cognizance, as sufficient to make us and our
people happy. 3. To reckon it wonderful condescension in God to case an
eye even upon so great and honourable a body as Israel was. It is
looking down. 4. To be earnest with God for a blessing upon his people
Israel, and upon the land which he has given us. For how should the
earth yield its increase, or, if it does, what comfort can we take in
it, unless therewith God, even our own God, gives us his blessing? Ps.
lxvii. 6.
Israel Reminded of the Covenant. (b. c. 1451.)
16 This day the Lord thy God hath commanded thee to do these statutes
and judgments: thou shalt therefore keep and do them with all thine
heart, and with all thy soul. 17 Thou hast avouched the Lord this day
to be thy God, and to walk in his ways, and to keep his statutes, and
his commandments, and his judgments, and to hearken unto his voice:
18 And the Lord hath avouched thee this day to be his peculiar people,
as he hath promised thee, and that thou shouldest keep all his
commandments; 19 And to make thee high above all nations which he
hath made, in praise, and in name, and in honour; and that thou mayest
be an holy people unto the Lord thy God, as he hath spoken.
Two things Moses here urges to enforce all these precepts:--1. That
they were the commands of God, v. 16. They were not the dictates of his
own wisdom, nor were they enacted by any authority of his own, but
infinite wisdom framed them, and the power of the King of kings made
them binding to them: "The Lord thy God commands thee, therefore thou
art bound in duty and gratitude to obey him, and it is at thy peril if
thou disobey. They are his laws, therefore thou shalt do them, for to
that end were they given thee: do them and not dispute them, do them
and not draw back from them; do them not carelessly and hypocritically,
but with thy heart and soul, thy whole heart and thy whole soul." 2.
That their covenant with God obliged them to keep these commands. He
insists not only upon God's sovereignty over them, but his propriety in
them, and the relation wherein they stood to him. The covenant is
mutual, and it binds to obedience both ways. (1.) That we may perform
our part of the covenant, and answer the intentions of that (v. 17):
"Thou hast avouched and solemnly owned and confessed the Lord Jehovah
to be thy God, thy Prince and Ruler. As he is so by an incontestable
right, so he is by thy own consent." They did this implicitly by their
attendance on his word, had done it expressly (Exod. xxiv.), and were
now to do it again before they parted, ch. xxix. 1. Now this obliges
us, in fidelity to our word, as well as in duty to our Sovereign, to
keep his statutes and his commandments. We really forswear ourselves,
and perfidiously violate the most sacred engagements, if, when we have
taken the Lord to be our God, we do not make conscience of obeying his
commands. (2.) That God's part of the covenant also may be made good,
and the intentions of that answered (v. 18, 19): The Lord has avouched,
not only taken, but publicly owned thee to be his segullah, his
peculiar people, as he has promised thee, that is, according to the
true intent and meaning of the promise. Now their obedience was not
only the condition of this favour, and of the continuance of it (if
they were not obedient, God would disown them, and cast them off), but
it was also the principal design of this favour. "He has avouched thee
on purpose that thou shouldest keep his commandments, that thou
mightest have both the best directions and the best encouragements in
religion." Thus we are elected to obedience (1 Pet. i. 2), chosen that
we should be holy (Eph. i. 4), purified, a peculiar people, that we
might not only do good works, but be zealous in them, Tit. ii. 14. Two
things God is here said to design in avouching them to be his peculiar
people (v. 19), to make them high, and, in order to that, to make them
holy; for holiness is true honour, and the only way to everlasting
honour. [1.] To make them high above all nations. The greatest honour
we are capable of in this world is to be taken into covenant with God,
and to live in his service. They should be, First, High in praise; for
God would accept them, which is true praise, Rom. ii. 29. Their friends
would admire them, Zeph. iii. 19, 20. Secondly, High in name, which,
some think, denotes the continuance and perpetuity of that praise, a
name that shall not be cut off. Thirdly, High in honour, that is, in
all the advantages of wealth and power, which would make them great
above their neighbours. See Jer. xiii. 11. [2.] That they might be a
holy people, separated for God, devoted to him, and employed
continually in his service. This God aimed at in taking them to be his
people; so that, if they did not keep his commandments, they received
all this grace in vain.
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D E U T E R O N O M Y
CHAP. XXVII.
Moses having very largely and fully set before the people their duty,
both to God and one another, in general and in particular
instances,--having shown them plainly what is good, and what the law
requires of them,--and having in the close of the foregoing chapter
laid them under the obligation both of the command and the covenant, he
comes in this chapter to prescribe outward means, I. For the helping of
their memories, that they might not forget the law as a strange thing.
They must write all the words of this law upon stones, ver. 1-10. II.
For the moving of their affections, that they might not be indifferent
to the law as a light thing. Whey they came into Canaan, the blessings
and curses which were the sanctions of the law, were to be solemnly
pronounced in the hearing of all Israel, who were to say Amen to them,
ver. 11-26. And if such a solemnity as this would not make a deep
impression upon them, and affect them with the great things of God's
law, nothing would.
The Exhibition of the Law. (b. c. 1451.)
1 And Moses with the elders of Israel commanded the people, saying,
Keep all the commandments which I command you this day. 2 And it
shall be on the day when ye shall pass over Jordan unto the land which
the Lord thy God giveth thee, that thou shalt set thee up great stones,
and plaster them with plaster: 3 And thou shalt write upon them all
the words of this law, when thou art passed over, that thou mayest go
in unto the land which the Lord thy God giveth thee, a land that
floweth with milk and honey; as the Lord God of thy fathers hath
promised thee. 4 Therefore it shall be when ye be gone over Jordan,
that ye shall set up these stones, which I command you this day, in
mount Ebal, and thou shalt plaster them with plaster. 5 And there
shalt thou build an altar unto the Lord thy God, an altar of stones:
thou shalt not lift up any iron tool upon them. 6 Thou shalt build
the altar of the Lord thy God of whole stones: and thou shalt offer
burnt offerings thereon unto the Lord thy God: 7 And thou shalt offer
peace offerings, and shalt eat there, and rejoice before the Lord thy
God. 8 And thou shalt write upon the stones all the words of this law
very plainly. 9 And Moses and the priests the Levites spake unto all
Israel, saying, Take heed, and hearken, O Israel; this day thou art
become the people of the Lord thy God. 10 Thou shalt therefore obey
the voice of the Lord thy God, and do his commandments and his
statutes, which I command thee this day.
Here is, I. A general charge to the people to keep God's commandments;
for in vain did they know them, unless they would do them. This is
pressed upon them, 1. With all authority. Moses with the elders of
Israel, the rulers of each tribe (v. 1), and again, Moses and the
priests the Levites (v. 9); so that the charge is given by Moses who
was king in Jeshurun, and by their lords, both spiritual and temporal,
in concurrence with him. Lest they should think that it was Moses only,
an old and dying man, that made such ado about religion, or the priests
and Levites only, whose trade it was to attend religion and who had
their maintenance out of it, the elders of Israel, whom God had placed
in honour and power over them, and who were men of business in the
world and likely to be so long so when Moses was gone, they commanded
their people to keep God's law. Moses, having put some of his honour
upon them, joins them in commission with himself, in giving this
charge, as Paul sometimes in his epistles joins with himself Silvanus
and Timotheus. Note, All that have any interest in others, or power
over them, should use it for the support and furtherance of religion
among them. Though the supreme power of a nation provide ever so good
laws for this purpose, if inferior magistrates in their places, and
ministers in theirs, and masters of families in theirs, do not execute
their offices, it will all be to little effect. 2. With all
importunity. They press it upon them with the utmost earnestness (v. 9,
10): Take heed and hearken, O Israel. It is a thing that requires and
deserves the highest degree of caution and attention. They tell them of
their privilege and honour: "This day thou hast become the people of
the Lord thy God, the Lord having avouched thee to be his own, and
being now about to put thee in possession of Canaan which he had long
promised as thy God (Gen. xvii. 7, 8), and which if he had failed to do
in due time, he would have been ashamed to be called thy God, Heb. xi.
16. Now thou art more than ever his people, therefore obey his voice."
Privileges should be improved as engagements to duty. Should not a
people be ruled by their God?
II. A particular direction to them with great solemnity to register the
words of this law, as soon as they came into Canaan. It was to be done
but once, and at their entrance into the land of promise, in token of
their taking possession of it under the several provisos and conditions
contained in this law. There was a solemn ratification of the covenant
between God and Israel at Mount Sinai, when an altar was erected, with
twelve pillars, and the book of the covenant was produced, Exod. xxiv.
4. That which is here appointed is a somewhat similar solemnity.
1. They must set up a monument on which they must write the words of
this law. (1.) The monument itself was to be very mean, only rough
unhewn stone plastered over; not polished marble or alabaster, nor
brass tables, but common plaster upon stone, v. 2. The command is
repeated (v. 4), and orders are given that it be written, not very
finely, to be admired by the curious, but very plainly, that he who
runs may read it, Hab. ii. 2. The word of God needs not to be set off
by the art of man, nor embellished with the enticing words of man's
wisdom. But, (2.) The inscription was to be very great: All the words
of this law, v. 3, and again, v. 8. Some understand it only of the
covenant between God and Israel, mentioned ch. xxvi. 17, 18. Let this
help be set up for a witness, like that memorial of the covenant
between Laban and Jacob, which was nothing but a heap of stones thrown
hastily together, upon which they did eat together in token of
friendship (Gen. xxxi. 46, 47), and that stone which Joshua set up,
Josh. xxiv. 26. Others think that the curses of the covenant in this
chapter were written upon this monument, the rather because it was set
up in Mount Ebal, v. 4. Others think that the whole book of Deuteronomy
was written upon this monument, or at least the statutes and judgments
from ch. xii. to the end of ch. xxvi. And it is not improbable that the
heap might be so large as, taking in all the sides of it, to contain so
copious an inscription, unless we will suppose (as some do) that the
ten commandments only were here written, as an authentic copy of the
close rolls which were laid up in the ark. They must write this when
they had gone into Canaan, and yet Moses says (v. 3), "Write it that
thou mayest go in," that is, "that thou mayest go in with comfort, and
assurance of success and settlement, otherwise it were well for thee
not to go in at all. Write it as the conditions of thy entry, and own
that thou comest in upon these terms and no other: since Canaan is
given by promise, it must beheld by obedience."
2. They must also set up an altar. By the words of the law which were
written upon the plaster, God spoke to them; by the altar, and the
sacrifices offered upon it, they spoke to God; and thus was communion
kept up between them and God. The word and prayer must go together.
Though they might not, of their own heads, set up any altar besides
that at the tabernacle, yet, by the appointment of God, they might upon
a special occasion. Elijah built a temporary altar of twelve unhewn
stones, similar to this, when he brought Israel back to the covenant
which was now made, 1 Kings xviii. 31, 32. Now, (1.) This altar must be
made of such stones as they found ready upon the field, not newly cut
out of the rock, much less squared artificially: Thou shalt not lift up
any iron tool upon them, v. 5. Christ, our altar, is a stone cut out of
the mountain without hands (Dan. ii. 34, 35), and therefore refused by
the builders, as having no form or comeliness, but accepted of God the
Father, and made the head of the corner. (2.) Burnt-offerings and
peace-offerings must be offered upon this altar (v. 6, 7), that by them
they might give glory to God and obtain favour. Where the law was
written, an altar was set up close by it, to signify that we could not
look with any comfort upon the law, being conscious to ourselves of the
violation of it, if it were not for the great sacrifice by which
atonement is made for sin; and the altar was set up on Mount Ebal, the
mount on which those tribes stood that said Amen to the curses, to
intimate that through Christ we are redeemed from the curse of the law.
In the Old Testament the words of the law are written, with the curse
annexed, which would fill us with horror and amazement if we had not in
the New Testament (which is bound up with it) an altar erected close by
it, which gives us everlasting consolation. (3.) They must eat there,
and rejoice before the Lord their God, v. 7. This signified, [1.] The
consent they gave to the covenant; for the parties to a covenant
ratified the covenant by feasting together. They were partakers of the
altar, which was God's table, as his servants and tenants, and such
they acknowledged themselves, and, being put in possession of this good
land, bound themselves to pay the rent and to do the services reserved
by the royal grant. [2.] The comfort they took in the covenant; they
had reason to rejoice in the law, when they had an altar, a remedial
law, so near it. It was a great favour to them, and a token for good,
that God gave them his statutes; and that they were owned as the people
of God, and the children of the promise, was what they had reason to
rejoice in, though, when this solemnity was to be performed, they were
not put in full possession of Canaan; but God has spoken in his
holiness, and then I will rejoice, Gilead is mine, Manasseh is mine;
all my own.
The Curses from Ebal. (b. c. 1451.)
11 And Moses charged the people the same day, saying, 12 These shall
stand upon mount Gerizim to bless the people, when ye are come over
Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and
Benjamin: 13 And these shall stand upon mount Ebal to curse; Reuben,
Gad, and Asher, and Zebulun, Dan, and Naphtali. 14 And the Levites
shall speak, and say unto all the men of Israel with a loud voice, 15
Cursed be the man that maketh any graven or molten image, an
abomination unto the Lord, the work of the hands of the craftsman, and
putteth it in a secret place. And all the people shall answer and say,
Amen. 16 Cursed be he that setteth light by his father or his mother.
And all the people shall say, Amen. 17 Cursed be he that removeth his
neighbour's landmark. And all the people shall say, Amen. 18 Cursed
be he that maketh the blind to wander out of the way. And all the
people shall say, Amen. 19 Cursed be he that perverteth the judgment
of the stranger, fatherless, and widow. And all the people shall say,
Amen. 20 Cursed be he that lieth with his father's wife; because he
uncovereth his father's skirt. And all the people shall say, Amen. 21
Cursed be he that lieth with any manner of beast. And all the people
shall say, Amen. 22 Cursed be he that lieth with his sister, the
daughter of his father, or the daughter of his mother. And all the
people shall say, Amen. 23 Cursed be he that lieth with his mother in
law. And all the people shall say, Amen. 24 Cursed be he that smiteth
his neighbour secretly. And all the people shall say, Amen. 25 Cursed
be he that taketh reward to slay an innocent person. And all the people
shall say, Amen. 26 Cursed be he that confirmeth not all the words of
this law to do them. And all the people shall say, Amen.
When the law was written, to be seen and read by all men, the sanctions
of it were to be published, which, to complete the solemnity of their
covenanting with God, they were deliberately to declare their
approbation of. This they were before directed to do (ch. xi. 29, 30),
and therefore the appointment here begins somewhat abruptly, v. 12.
There were, it seems, in Canaan, that part of it which afterwards fell
to the lot of Ephraim (Joshua's tribe), two mountains that lay near
together, with a valley between, one called Gerizim and the other Ebal.
On the sides of these two mountains, which faced one another, all the
tribes were to be drawn up, six on one side and six on the other, so
that in the valley, at the foot of each mountain, they came pretty near
together, so near as that the priests standing betwixt them might be
heard by those that were next them on both sides; then when silence was
proclaimed, and attention commanded, one of the priests, or perhaps
more at some distance from each other, pronounced with a loud voice one
of the curses here following, and all the people that stood on the side
and foot of Mount Ebal (those that stood further off taking the signal
from those that stood nearer and within hearing) said Amen; then the
contrary blessing was pronounced, "Blessed is he that doth not so or
so," and then those that stood on the side, and at the foot, of Mount
Gerizim, said Amen. This could not but affect them very much with the
blessings and curses, the promises and threatenings, of the law, and
not only acquaint all the people with them, but teach them to apply
them to themselves.
I. Something is to be observed, in general, concerning this solemnity,
which was to be done, but once and not repeated, but would be talked of
to posterity,. 1. God appointed which tribes should stand upon Mount
Gerizim and which on Mount Ebal (v. 12, 13), to prevent the disputes
that might have arisen if they had been left to dispose of themselves.
The six tribes that were appointed for blessing were all the children
of the free women, for to such the promise belongs, Gal. iv. 31. Levi
is here put among the rest, to teach ministers to apply to themselves
the blessing and curse which they preach to others, and by faith to set
their own Amen to it. 2. Of those tribes that were to say Amen to the
blessings it is said, They stood to bless the people, but of the other,
They stood to curse, not mentioning the people, as loth to suppose that
any of this people whom God had taken for his own should lay themselves
under the curse. Or, perhaps, the different mode of expression
intimates that there was to be but one blessing pronounced in general
upon the people of Israel, as a happy people, and that should ever be
so, if they were obedient; and to this blessing the tribes on Mount
Gerizim were to say Amen--"Happy art thou, O Israel, and mayest thou
ever be so;" but then the curses come in as exceptions from the general
rule, and we know exceptio firmat regulam--the exception confirms the
rule. Israel is a blessed people, but, if there be any particular
persons even among them that do such and such things as are mentioned,
let them know that they have no part nor lot in the matter, but are
under a curse. This shows how ready God is to bestow the blessing; if
any fall under the curse, they may thank themselves, they bring it upon
their own heads. 3. The Levites or priests, such of them as were
appointed for that purpose, were to pronounce the curses as well as the
blessings. They were ordained to bless (ch. x. 8), the priests did it
daily, Num. vi. 23. But they must separate between the precious and the
vile; they must not give that blessing promiscuously, but must declare
it to whom it did not belong, lest those who had no right to it
themselves should think to share in it by being in the crowd. Note,
Ministers must preach the terrors of the law as well as the comforts of
the gospel; must not only allure people to their duty with the promises
of a blessing, but awe them to it with the threatenings of a curse. 4.
The curses are here expressed, but not the blessings; for as many as
were under the law were under the curse, but it was a honour reserved
for Christ to bless us, and so to do that for us which the law could
not do, in that it was weak. In Christ's sermon upon the mount, which
was the true Mount Gerizim, we have blessings only, Matt. v. 3, &c. 5.
To each of the curses the people were to say Amen. It is easy to
understand the meaning of Amen to the blessings. The Jews have a saying
to encourage people to say Amen to the public prayers, Whosoever
answereth Amen, after him that blesseth, he is as he that blesseth. But
how could they say Amen to the curses? (1.) It was a profession of
their faith in the truth of them, that these and the like curses were
not bug-bears to frighten children and fools, but the real declarations
of the wrath of God against the ungodliness and unrighteousness of men,
not one iota of which shall fall to the ground. (2.) It was an
acknowledgment of the equity of these curses; when they said Amen, they
did in effect say, not only, It is certain it shall be so, but, It is
just it should be so. Those who do such things deserve to fall and lie
under the curse. (3.) It was such an imprecation upon themselves as
strongly obliged them to have nothing to do with those evil practices
upon which the curse is here entailed. "Let God's wrath fall upon us if
ever we do such things." We read of those that entered into a curse
(and with us that is the usual form of a solemn oath) to walk in God's
law Neh. x. 29. Nay, the Jews say (as the learned bishop Patrick quotes
them), "All the people, by saying this Amen, became bound for one
another, that they would observe God's laws, by which every man was
obliged, as far as he could, to prevent his neighbour from breaking
these laws, and to reprove those that had offended, lest they should
bear sin and the curse for them."
II. Let us now observe what are the particular sins against which the
curses are here denounced.
1. Sins against the second commandment. This flaming sword is set to
keep that commandment first, v. 15. Those are here cursed, not only
that worship images, but that make them or keep them, if they be such
(or like such) as idolaters used in the service of their gods. Whether
it be a graven image or a molten image, it comes all to one, it is an
abomination to the Lord, even though it be not set up in public, but in
a secret place,--though it be not actually worshipped, nor is it said
to be designed for worship, but reserved there with respect and a
constant temptation. He that does this may perhaps escape punishment
from men, but he cannot escape the curse of God.
2. Against the fifth commandment, v. 16. The contempt of parents is a
sin so heinous that it is put next to the contempt of God himself. If a
man abused his parents, either in word or deed, he fell under the
sentence of the magistrate, and must be put to death, Exod. xxi. 15,
17. But to set light by them in his heart was a thing which the
magistrate could not take cognizance of, and therefore it is here laid
under the curse of God, who knows the heart. Those are cursed children
that carry themselves scornfully and insolently towards their parents.
3. Against the eighth commandment. The curse of God is here fastened,
(1.) Upon an unjust neighbour that removes the land-marks, v. 17. See
ch. xix. 14. Upon an unjust counsellor, who, when his advice is asked,
maliciously directs his friend to that which he knows will be to his
prejudice, which is making the blind to wander out of the way, under
pretence of directing him in the way, than which nothing can be either
more barbarous or more treacherous, v. 18. Those that seduce others
from the way of God's commandments, and entice them to sin, bring this
curse upon themselves, which our Saviour has explained, Matt. xv. 14,
The blind lead the blind, and both shall fall into the ditch. (3.) Upon
an unjust judge, that perverteth the judgment of the stranger,
fatherless, and widow, whom he should protect and vindicate, v. 19.
These are supposed to be poor and friendless (nothing to be got by
doing them a kindness, nor any thing lost by disobliging them), and
therefore judges may be tempted to side with their adversaries against
right and equity; but cursed are such judges.
4. Against the seventh commandment. Incest is a cursed sin, with a
sister, a father's wife, or a mother-in-law, v. 20, 22, 23. These
crimes not only exposed men to the sword of the magistrate (Lev. xx.
11), but, which is more dreadful, to the wrath of God; bestiality
likewise, v. 21.
5. Against the sixth commandment. Two of the worst kinds of murder are
here specified:--(1.) Murder unseen, when a man does not set upon his
neighbour as a fair adversary, giving him an opportunity to defend
himself, but smites him secretly (v. 24), as by poison or otherwise,
when he sees not who hurts him. See Ps. x. 8, 9. Though such secret
murders may go undiscovered and unpunished, yet the curse of God will
follow them. (2.) Murder under colour of law, which is the greatest
affront to God, for it makes an ordinance of his to patronise the worst
of villains, and the greatest wrong to our neighbour, for it ruins his
honour as well as his life: cursed therefore is he that will be hired,
or bribed, to accuse, or to convict, or to condemn, and so to slay, an
innocent person, v. 25. See Ps. xv. 5.
6. The solemnity concludes with a general curse upon him that
confirmeth not, or, as it might be read, that performeth not, all the
words of this law to do them, v. 26. By our obedience to the law we set
our seal to it, and so confirm it, as by our disobedience we do what
lies in us to disannul it, Ps. cxix. 126. The apostle, following all
the ancient versions, reads it, Cursed is every one that continues not,
Gal. iii. 10. Lest those who were guilty of other sins, not mentioned
in this commination, should think themselves safe from the curse, this
last reaches all; not only those who do the evil which the law forbids,
but those also who omit the good which the law requires: to this we
must all say Amen, owning ourselves under the curse, justly to have
deserved it, and that we must certainly have perished for ever under
it, if Christ had not redeemed us from the curse of the law, by being
made a curse for us.
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D E U T E R O N O M Y
CHAP. XXVIII.
This chapter is a very large exposition of two words in the foregoing
chapter, the blessing and the curse. Those were pronounced blessed in
general that were obedient, and those cursed that were disobedient;
but, because generals are not so affecting, Moses here descends to
particulars, and describes the blessing and the curse, not in their
fountains (these are out of sight, and therefore the most considerable,
yet least considered, the favour of God the spring of all the
blessings, and the wrath of God the spring of all the curses), but in
their streams, the sensible effects of the blessing and the curse, for
they are real things and have real effects. I. He describes the
blessings that should come upon them if they were obedient; personal,
family, and especially national, for in that capacity especially they
are here treated with, ver. 1-14. II. He more largely describes the
curses which would come upon them if they were disobedient; such as
would be, 1. Their extreme vexation, ver. 15-44. 2. Their utter ruin
and destruction at last, ver. 45-68. This chapter is much to the same
purport with Lev. xxvi., setting before them life and death, good and
evil; and the promise, in the close of that chapter, of their
restoration, upon their repentance, is here likewise more largely
repeated, ch. xxx. Thus, as they had precept upon precept in the
repetition of the law, so they had line upon line in the repetition of
the promises and threatenings. And these are both there and here
delivered, not only as sanctions of the law, what should be
conditionally, but as predictions of the event, what would be
certainly, that for a while the people of Israel would be happy in
their obedience, but that at length they would be undone by their
disobedience; and therefore it is said (ch. xxx. 1) that all those
things would come upon them, both the blessing and the curse.
Promises. (b. c. 1451.)
1 And it shall come to pass, if thou shalt hearken diligently unto the
voice of the Lord thy God, to observe and to do all his commandments
which I command thee this day, that the Lord thy God will set thee on
high above all nations of the earth: 2 And all these blessings shall
come on thee, and overtake thee, if thou shalt hearken unto the voice
of the Lord thy God. 3 Blessed shalt thou be in the city, and blessed
shalt thou be in the field. 4 Blessed shall be the fruit of thy body,
and the fruit of thy ground, and the fruit of thy cattle, the increase
of thy kine, and the flocks of thy sheep. 5 Blessed shall be thy
basket and thy store. 6 Blessed shalt thou be when thou comest in,
and blessed shalt thou be when thou goest out. 7 The Lord shall cause
thine enemies that rise up against thee to be smitten before thy face:
they shall come out against thee one way, and flee before thee seven
ways. 8 The Lord shall command the blessing upon thee in thy
storehouses, and in all that thou settest thine hand unto; and he shall
bless thee in the land which the Lord thy God giveth thee. 9 The Lord
shall establish thee a holy people unto himself, as he hath sworn unto
thee, if thou shalt keep the commandments of the Lord thy God, and walk
in his ways. 10 And all people of the earth shall see that thou art
called by the name of the Lord; and they shall be afraid of thee. 11
And the Lord shall make thee plenteous in goods, in the fruit of thy
body, and in the fruit of thy cattle, and in the fruit of thy ground,
in the land which the Lord sware unto thy fathers to give thee. 12
The Lord shall open unto thee his good treasure, the heaven to give the
rain unto thy land in his season, and to bless all the work of thine
hand: and thou shalt lend unto many nations, and thou shalt not borrow.
13 And the Lord shall make thee the head, and not the tail; and thou
shalt be above only, and thou shalt not be beneath; if that thou
hearken unto the commandments of the Lord thy God, which I command thee
this day, to observe and to do them: 14 And thou shalt not go aside
from any of the words which I command thee this day, to the right hand,
or to the left, to go after other gods to serve them.
The blessings are here put before the curses, to intimate, 1. That God
is slow to anger, but swift to show mercy: he has said it, and sworn,
that he would much rather we would obey and live than sin and die. It
is his delight to bless. 2. That though both the promises and the
threatenings are designed to bring and hold us to our duty, yet it is
better that we be allured to that which is good by a filial hope of
God's favour than that we be frightened to it by a servile fear of his
wrath. That obedience pleases best which comes from a principle of
delight in God's goodness. Now,
I. We have here the conditions upon which the blessing is promised. 1.
It is upon condition that they diligently hearken to the voice of God
(v. 1, 2), that they hear God speaking to them by his word, and use
their utmost endeavours to acquaint themselves with his will, v. 13. 2.
Upon condition that they observe and do all his commandments (and in
order to obedience there is need of observation) and that they keep the
commandments of God (v. 9) and walk in his ways. Not only do them for
once, but keep them for ever; not only set out in his ways, but walk in
them to the end. 3. Upon condition that they should not go aside either
to the right hand or to the left, either to superstition on the one
hand, or profaneness on the other; and particularly that they should
not go after other gods (v. 14), which was the sin that of all others
they were most prone to, and God would be most displeased with. Let
them take care to keep up religion, both the form and power of it, in
their families and nation, and God would not fail to bless them.
II. The particulars of this blessing.
1. It is promised that the providence of God should prosper them in all
their outward concerns. These blessings are said to overtake them, v.
2. Good people sometimes, under the sense of their unworthiness, are
ready to fly from the blessing and to conclude that it belongs not to
them; but the blessing shall find them out and follow them
notwithstanding. Thus in the great day the blessing will overtake the
righteous that say, Lord, when saw we thee hungry and fed thee? Matt.
xxv. 37. Observe,
(1.) Several things are enumerated in which God by his providence would
bless them:--[1.] They should be safe and easy; a blessing should rest
upon their persons wherever they were, in the city, or in the field, v.
3. Whether their habitation was in town or country, whether they were
husbandmen or tradesmen, whether their business called them into the
city or into the field, they should be preserved from the dangers and
have the comforts of their condition. This blessing should attend them
in their journeys, going out and coming in, v. 6. Their persons should
be protected, and the affair they went about should succeed well.
Observe here, What a necessary and constant dependence we have upon God
both for the continuance and comfort of this life. We need him at every
turn, in all the various movements of life; we cannot be safe if he
withdraw his protection, nor easy if he suspend his favour; but, if he
bless us, go where we will it is well with us. [2.] Their families
should be built up in a numerous issue: blessed shall be the fruit of
thy body (v. 4), and in that the Lord shall make thee plenteous (v.
11), in pursuance of the promise made to Abraham, that his seed should
be as the stars of heaven for multitude, and that God would be a God to
them, than which a greater blessing, and more comprehensive, could not
be entailed upon the fruit of their body. See Isa. lxi. 9. [3.] They
should be rich, and have an abundance of all the good things of this
life, which are promised them, not merely that they might have the
pleasure of enjoying them, but (as bishop Patrick observes out of one
of the Jewish writers) that they might have wherewithal to honour God,
and might be helped and encouraged to serve him cheerfully and to
proceed and persevere in their obedience to him. A blessing is
promised, First, On all they had without doors, corn and cattle in the
field (v. 4, 11), their cows and sheep particularly, which would be
blessed for the owners' sakes, and made blessings to them. In order to
this, it is promised that God would give them rain in due season, which
is called his good treasure (v. 12), because with this river of God the
earth is enriched, Ps. lxv. 9. Our constant supplies we must see coming
from God's good treasure, and own our obligations to him for them; if
he withhold his rain, the fruits both of the ground and of the cattle
soon perish. Secondly, On all they had within doors, the basket and the
store (v. 5), the store-houses or barns, v. 8. When it is brought home,
God will bless it, and not blow upon it as sometimes he does, Hag. i.
6, 9. We depend upon God and his blessing, not only for our yearly corn
out of the field, but for our daily bread out of our basket and store,
and therefore are taught to pray for it every day. [4.] They should
have success in all their employments, which would be a constant
satisfaction to them: "The Lord shall command the blessing (and it is
he only that can command it) upon thee, not only in all thou hast, but
in all thou doest, all that thou settest thy hand to," v. 8. This
intimated that even when they were rich they must not be idle, but must
find some good employment or other to set their hand to, and God would
own their industry, and bless the work of their hand (v. 12); for that
which makes rich, and keeps so, is the blessing of the Lord upon the
hand of the diligent, Prov. x. 4, 22. [5.] They should have honour
among their neighbours (v. 1): The Lord thy God will set thee on high
above all nations. He made them so, by taking them into covenant with
himself, ch. xxvi. 19. And he would make them more and more so by their
outward prosperity, if they would not by sin disparage themselves. Two
things should help to make them great among the nations:--First, Their
wealth (v. 12): "Thou shalt lend to many nations upon interest" (which
they were allowed to take form the neighbouring nations), "but thou
shalt not have occasion to borrow." This would give them great
influence with all about them; for the borrower is servant to the
lender. It may be meant of trade and commerce, that they should export
abundantly more than they should import, which would keep the balance
on their side. Secondly, Their power (v. 13): "The Lord shall make thee
the head, to give law to all about thee, to exact tribute, and to
arbitrate all controversies." Every sheaf should bow to theirs, which
would make them so considerable that all the people of the earth would
be afraid of them (v. 10), that is, would reverence their true
grandeur, and dread making them their enemies. The flourishing of
religion among them, and the blessing of God upon them, would make them
formidable to all their neighbours, terrible as an army with banners.
[6.] They should be victorious over their enemies, and prosper in all
their wars. If any were so daring as to rise up against them to oppress
them, or encroach upon them, it should be at their peril, they should
certainly fall before them, v. 7. The forces of the enemy, though
entirely drawn up to come against them one way, should be entirely
routed, and flee before them seven ways, each making the best of his
way.
(2.) From the whole we learn (though it were well if men would believe
it) that religion and piety are the best friends to outward prosperity.
Though temporal blessings do not take up so much room in the promises
of the New Testament as they do in those of the Old, yet it is enough
that our Lord Jesus has given us his word (and surely we may take his
word) that if we seek first the kingdom of God, and the righteousness
thereof, all other things shall be added to us, as far as Infinite
Wisdom sees good; and who can desire them further? Matt. vi. 33.
2. It is likewise promised that the grace of God should establish them
a holy people, v. 9. Having taken them into covenant with himself, he
would keep them in covenant; and, provided they used the means of
stedfastness, he would give them the grace of stedfastness, that they
should not depart from him. Note, Those that are sincere in holiness
God will establish in holiness; and he is of power to do it, Rom. xvi.
25. He that is holy shall be holy still; and those whom God establishes
in holiness he thereby establishes a people to himself, for a long as
we keep close to God he will never forsake us. This establishment of
their religion would be the establishment of their reputation (v. 10):
All the people of the earth shall see, and own, that thou art called by
the name of the Lord, that is, "that thou art a most excellent and
glorious people, under the particular care and countenance of the great
God. They shall be made to know that a people called by the name
Jehovah are without doubt the happiest people under the sun, even their
enemies themselves being judges." The favourites of Heaven are truly
great, and, first or last, it will be made to appear that they are so,
if not in this world, yet at that day when those who confess Christ now
shall be confessed by him before men and angels, as those whom he
delights to honour.
Threatenings. (b. c. 1451.)
15 But it shall come to pass, if thou wilt not hearken unto the voice
of the Lord thy God, to observe to do all his commandments and his
statutes which I command thee this day; that all these curses shall
come upon thee, and overtake thee: 16 Cursed shalt thou be in the
city, and cursed shalt thou be in the field. 17 Cursed shall be thy
basket and thy store. 18 Cursed shall be the fruit of thy body, and
the fruit of thy land, the increase of thy kine, and the flocks of thy
sheep. 19 Cursed shalt thou be when thou comest in, and cursed shalt
thou be when thou goest out. 20 The Lord shall send upon thee
cursing, vexation, and rebuke, in all that thou settest thine hand unto
for to do, until thou be destroyed, and until thou perish quickly;
because of the wickedness of thy doings, whereby thou hast forsaken me.
21 The Lord shall make the pestilence cleave unto thee, until he have
consumed thee from off the land, whither thou goest to possess it. 22
The Lord shall smite thee with a consumption, and with a fever, and
with an inflammation, and with an extreme burning, and with the sword,
and with blasting, and with mildew; and they shall pursue thee until
thou perish. 23 And thy heaven that is over thy head shall be brass,
and the earth that is under thee shall be iron. 24 The Lord shall
make the rain of thy land powder and dust: from heaven shall it come
down upon thee, until thou be destroyed. 25 The Lord shall cause thee
to be smitten before thine enemies: thou shalt go out one way against
them, and flee seven ways before them: and shalt be removed into all
the kingdoms of the earth. 26 And thy carcase shall be meat unto all
fowls of the air, and unto the beasts of the earth, and no man shall
fray them away. 27 The Lord will smite thee with the botch of Egypt,
and with the emerods, and with the scab, and with the itch, whereof
thou canst not be healed. 28 The Lord shall smite thee with madness,
and blindness, and astonishment of heart: 29 And thou shalt grope at
noonday, as the blind gropeth in darkness, and thou shalt not prosper
in thy ways: and thou shalt be only oppressed and spoiled evermore, and
no man shall save thee. 30 Thou shalt betroth a wife, and another man
shall lie with her: thou shalt build a house, and thou shalt not dwell
therein: thou shalt plant a vineyard, and shalt not gather the grapes
thereof. 31 Thine ox shall be slain before thine eyes, and thou shalt
not eat thereof: thine ass shall be violently taken away from before
thy face, and shall not be restored to thee: thy sheep shall be given
unto thine enemies, and thou shalt have none to rescue them. 32 Thy
sons and thy daughters shall be given unto another people, and thine
eyes shall look, and fail with longing for them all the day long: and
there shall be no might in thine hand. 33 The fruit of thy land, and
all thy labours, shall a nation which thou knowest not eat up; and thou
shalt be only oppressed and crushed alway: 34 So that thou shalt be
mad for the sight of thine eyes which thou shalt see. 35 The Lord
shall smite thee in the knees, and in the legs, with a sore botch that
cannot be healed, from the sole of thy foot unto the top of thy head.
36 The Lord shall bring thee, and thy king which thou shalt set over
thee, unto a nation which neither thou nor thy fathers have known; and
there shalt thou serve other gods, wood and stone. 37 And thou shalt
become an astonishment, a proverb, and a byword, among all nations
whither the Lord shall lead thee. 38 Thou shalt carry much seed out
into the field, and shalt gather but little in; for the locust shall
consume it. 39 Thou shalt plant vineyards, and dress them, but shalt
neither drink of the wine, nor gather the grapes; for the worms shall
eat them. 40 Thou shalt have olive trees throughout all thy coasts,
but thou shalt not anoint thyself with the oil; for thine olive shall
cast his fruit. 41 Thou shalt beget sons and daughters, but thou
shalt not enjoy them; for they shall go into captivity. 42 All thy
trees and fruit of thy land shall the locust consume. 43 The stranger
that is within thee shall get up above thee very high; and thou shalt
come down very low. 44 He shall lend to thee, and thou shalt not lend
to him: he shall be the head, and thou shalt be the tail.
Having viewed the bright side of the cloud, which is towards the
obedient, we have now presented to us the dark side, which is towards
the disobedient. If we do not keep God's commandments, we not only come
short of the blessing promised, but we lay ourselves under the curse,
which is as comprehensive of all misery as the blessing is of all
happiness. Observe,
I. The equity of this curse. It is not a curse causeless, nor for some
light cause; God seeks not occasion against us, nor is he apt to
quarrel with us. That which is here mentioned as bringing the curse is,
1. Despising God, refusing to hearken to his voice (v. 15), which
bespeaks the highest contempt imaginable, as if what he said were not
worth the heeding, or we were not under any obligation to him. 2.
Disobeying him, not doing his commandments, or not observing to do
them. None fall under his curse but those that rebel against his
command. 3. Deserting him. "It is because of the wickedness of thy
doings, not only whereby thou hast slighted me, but whereby thou hast
forsaken me," v. 20. God never casts us off till we first cast him off.
It intimates that their idolatry, by which they forsook the true God
for false gods, would be their destroying sin more than any other.
II. The extent and efficacy of this curse.
1. In general, it is declared, "All these curses shall come upon thee
from above, and shall overtake thee; though thou endeavour to escape
them, it is to no purpose to attempt it, they shall follow thee
whithersoever thou goest, and seize thee, overtake thee, and overcome
thee," v. 15. It is said of the sinner, when God's wrath is in pursuit
of him, that he would fain flee out of his hand (Job xxvii. 22), but he
cannot; if he flee from the iron weapon, yet the bow of steel shall
reach him and strike him through. There is no running from God but by
running to him, no fleeing from his justice but by fleeing to his
mercy. See Ps. xxi. 7, 8. (1.) Wherever the sinner goes, the curse of
God follows him; wherever he is, it rests upon him. He is cursed in the
city and in the field, v. 16. The strength of the city cannot shelter
him from it, the pleasant air of the country is no fence against these
pestilential steams. He is cursed (v. 19) when he comes in, for the
curse is upon the house of the wicked (Prov. iii. 33), and he is cursed
when he goes out, for he cannot leave that curse behind him, nor get
rid of it, which has entered into his bowels like water and like oil
into his bones. (2.) Whatever he has is under a curse: Cursed is the
ground for his sake, and all that is on it, or comes out of it, and so
he is cursed from the ground, as Cain, Gen. iv. 11. The basket and
store are cursed, v. 17, 18. All his enjoyments being forfeited by him
are in a manner forbidden to him, as cursed things, which he has no
title to. To those whose mind and conscience are defiled every thing
else is so, Tit. i. 15. They are all embittered to him; he cannot take
any true comfort in them, for the wrath of God mixes itself with them,
and he is so far from having any security of the continuance of them
that, if his eyes be open, he may see them all condemned and ready to
be confiscated, and with them all his joys and all his hopes gone for
ever. (3.) Whatever he does is under a curse, too. It is a curse in all
that he sets his hand to (v. 20), a constant disappointment, which
those are subject to that set their hearts upon the world, and expect
their happiness in it, and which cannot but be a constant vexation.
This curse is just the reverse of the blessing in the former part of
the chapter. Thus whatever bliss there is in heaven there is not only
the want of it, but the contrary to it, in hell. Isa. lxv. 13, My
servants shall eat, but you shall be hungry.
2. Many particular judgments are here enumerated, which would be the
fruits of the curse, and with which God would punish the people of the
Jews for their apostasy and disobedience. These judgments threatened
are of divers kinds, for God has many arrows in his quiver, four sore
judgments (Ezek. xiv. 21), and many more. They are represented as very
terrible, and the descriptions of them are exceedingly lively and
affecting, that men, knowing these terrors of the Lord, might, if
possible, be persuaded. The threatenings of the same judgment are
several times repeated, that they might make the more deep and lasting
impressions, and to intimate that, if men persisted in their
disobedience, the judgment which they thought was over, and of which
they said, "Surely the bitterness of it is past," would return with
double force; for when God judges he will overcome. (1.) Bodily
diseases are here threatened, that they should be epidemical in their
land. These God sometimes makes use of for the chastisement and
improvement of his own people. Lord, behold, he whom thou lovest is
sick. But here they are threatened to be brought upon his enemies as
tokens of his wrath, and designed for their ruin. So that according to
the temper of our spirits, under sickness, accordingly it is to us a
blessing or a curse. But, whatever sickness may be to particular
persons, it is certain that epidemical diseases raging among a people
are national judgments, and are so to be accounted. He here threatens,
[1.] Painful diseases (v. 35), a sore botch, beginning in the legs and
knees, but spreading, like Job's boils, from heat to foot. [2.]
Shameful diseases (v. 27), the botch of Egypt (such boils and blains as
the Egyptians had been plagued with, when God brought Israel from among
them), and the emerods and scab, vile diseases, the just punishment of
those who by sin had made themselves vile. [3.] Mortal diseases, the
pestilence (v. 21), the consumption (put for all chronical diseases),
and the fever (for all acute diseases), v. 22. See Lev. xxvi. 16. And
all incurable, v. 27. (2.) Famine, and scarcity of provisions; and
this, [1.] For want of rain (v. 23, 24): Thy heaven over thy head, that
part that is over thy land, shall be as dry as brass, while the heavens
over other countries shall distil their dews; and, when the heaven is
as brass, the earth of course will be as iron, so hard and unfruitful.
Instead of rain, the dust shall be blown out of the highways into the
field, and spoil the little that there is of the fruits of the earth.
[2.] By destroying insects. The locust should destroy the corn, so that
they should not have so much as their seed again, v. 38, 42. And the
fruit of the vine, which should make glad their hearts, should all be
worm-eaten, v. 39. And the olive, some way or other, should be made to
cast its fruit, v. 40. The heathen use many superstitious customs in
honour of their idol-gods for preserving the fruits of the earth; but
Moses tells Israel that the only way they had to preserve them was to
keep God's commandments; for he is a God that will not be sported with,
like their idols, but will be served in spirit and truth. This
threatening we find fulfilled in Israel, 1 Kings xvii. 1; Jer. xiv. 1,
&c.; Joel i. 4. (3.) That they should be smitten before their enemies
in war, who, it is likely, would be the more cruel to them, when they
had them at their mercy, for the severity they had used against the
nations of Canaan, which their neighbours in after-ages would be apt to
remember against them, v. 25. It would make their flight the more
shameful, and the more grievous, that they might have triumphed over
their enemies if they had but been faithful to their God. The carcases
of those that were slain in war, or died in captivity among strangers,
should be meat for the fowls (v. 26); and an Israelite, having
forfeited the favour of his God, should have so little humanity shown
him as that no man should drive them away, so odious would God's curse
make him to all mankind. (4.) That they should be infatuated in all
their counsels, so as not to discern their own interest, nor bring any
thing to pass for the public good: The Lord shall smite thee with
madness and blindness, v. 28, 29. Note, God's judgments can reach the
minds of men to fill them with darkness and horror, as well as their
bodies and estates; and those are the sorest of all judgments which
make men a terror to themselves, and their own destroyers. That which
they contrived to secure themselves by should still turn to their
prejudice. Thus we often find that the allies they confided in
distressed them and strengthened them not, 2 Chron. xxviii. 20. Those
that will not walk in God's counsels are justly left to be ruined by
their own; and those that are wilfully blind to their duty deserve to
be made blind to their interest, and, seeing they loved darkness rather
than light, let them grope at noon-day as in the dark. (5.) That they
should be plundered of all their enjoyments, stripped of all by the
proud and imperious conqueror, such as Benhadad was to Ahab, 1 Kings
xx. 5, 6. Not only their houses and vineyards should be taken from
them, but their wives and children, v. 30, 32. Their dearest comforts,
which they took most pleasure in, and promised themselves most from,
should be the entertainment and triumph of their enemies. As they had
dwelt in houses which they built not, and eaten of vineyards which they
planted not (ch. vi. 10, 11), so others should do by them. Their oxen,
asses, and sheep, like Job's, should be taken away before their eyes,
and they should not be able to recover them, v. 31. And all the fruit
of their land and labours should be devoured and eaten up by the enemy;
so that they and theirs would want necessaries, while their enemies
were revelling with that which they had laboured for. (6.) That they
should be carried captives into a far country; nay, into all the
kingdoms of the earth, v. 25. Their sons and daughters, whom they
promised themselves comfort in, should go into captivity (v. 41), and
they themselves at length, and their king in whom they promised
themselves safety and settlement, v. 36. This was fully accomplished
when the ten tribes first were carried captive into Assyria (2 Kings
xvii. 6), and not long after the two tribes into Babylon, and two of
their kings, 2 Kings xxiv. 14, 15; xxv. 7, 21. That which is mentioned
as an aggravation of their captivity is that they should go into an
unknown country, the language and customs of which would be very
uncouth, and their treatment among them barbarous, and there they
should serve other gods, that is, be compelled to do so by their
enemies, as they were in Babylon, Dan. iii. 6. Note, God often makes
men's sin their punishment, and chooses their delusions. You shall
serve other gods, that is, "You shall serve those that do serve them;"
a nation is often in scripture called by the name of its gods, as Jer.
xlviii. 7. They had made idolaters their associates, and now god made
idolaters their oppressors. (7.) That those who remained should be
insulted and tyrannized over by strangers, v. 43, 44. So the ten tribes
were by the colonies which the king of Assyria sent to take possession
of their land, 2 Kings xvii. 24. Or this may be meant of the gradual
encroachments which the strangers within their gates should make upon
them, so as insensibly to worm them out of their estates. We read of
the fulfilling of this, Hos. vii. 9, Strangers have devoured his
strength. Foreigners ate the bread out of the mouths of trueborn
Israelites, by which they were justly chastised for introducing strange
gods. (8.) That their reputation among their neighbours should be quite
sunk, and those that had been a name, and a praise, should be an
astonishment, a proverb, and a by-word, v. 37. Some have observed the
fulfilling of this threatening in their present state; for, when we
would express the most perfidious and barbarous treatment, we say, None
but a Jew would have done so. Thus is sin a reproach to any people.
(9.) To complete their misery, it is threatened that they should be put
quite out of the possession of their minds by all these troubles (v.
34): Thou shalt be mad for the sight of thy eyes, that is, quite
bereaved of all comfort and hope, and abandoned to utter despair. Those
that walk by sight, and not by faith, are in danger of losing reason
itself, when every thing about them looks frightful; and their
condition is woeful indeed that are mad for the sight of their eyes.
45 Moreover all these curses shall come upon thee, and shall pursue
thee, and overtake thee, till thou be destroyed; because thou
hearkenedst not unto the voice of the Lord thy God, to keep his
commandments and his statutes which he commanded thee: 46 And they
shall be upon thee for a sign and for a wonder, and upon thy seed for
ever. 47 Because thou servedst not the Lord thy God with joyfulness,
and with gladness of heart, for the abundance of all things; 48
Therefore shalt thou serve thine enemies which the Lord shall send
against thee, in hunger, and in thirst, and in nakedness, and in want
of all things: and he shall put a yoke of iron upon thy neck, until he
have destroyed thee. 49 The Lord shall bring a nation against thee
from far, from the end of the earth, as swift as the eagle flieth; a
nation whose tongue thou shalt not understand; 50 A nation of fierce
countenance, which shall not regard the person of the old, nor show
favour to the young: 51 And he shall eat the fruit of thy cattle, and
the fruit of thy land, until thou be destroyed: which also shall not
leave thee either corn, wine, or oil, or the increase of thy kine, or
flocks of thy sheep, until he have destroyed thee. 52 And he shall
besiege thee in all thy gates, until thy high and fenced walls come
down, wherein thou trustedst, throughout all thy land: and he shall
besiege thee in all thy gates throughout all thy land, which the Lord
thy God hath given thee. 53 And thou shalt eat the fruit of thine own
body, the flesh of thy sons and of thy daughters, which the Lord thy
God hath given thee, in the siege, and in the straitness, wherewith
thine enemies shall distress thee: 54 So that the man that is tender
among you, and very delicate, his eye shall be evil toward his brother,
and toward the wife of his bosom, and toward the remnant of his
children which he shall leave: 55 So that he will not give to any of
them of the flesh of his children whom he shall eat: because he hath
nothing left him in the siege, and in the straitness, wherewith thine
enemies shall distress thee in all thy gates. 56 The tender and
delicate woman among you, which would not adventure to set the sole of
her foot upon the ground for delicateness and tenderness, her eye shall
be evil toward the husband of her bosom, and toward her son, and toward
her daughter, 57 And toward her young one that cometh out from
between her feet, and toward her children which she shall bear: for she
shall eat them for want of all things secretly in the siege and
straitness, wherewith thine enemy shall distress thee in thy gates.
58 If thou wilt not observe to do all the words of this law that are
written in this book, that thou mayest fear this glorious and fearful
name, THE LORD THY GOD; 59 Then the Lord will make thy plagues
wonderful, and the plagues of thy seed, even great plagues, and of long
continuance, and sore sicknesses, and of long continuance. 60
Moreover he will bring upon thee all the diseases of Egypt, which thou
wast afraid of; and they shall cleave unto thee. 61 Also every
sickness, and every plague, which is not written in the book of this
law, them will the Lord bring upon thee, until thou be destroyed. 62
And ye shall be left few in number, whereas ye were as the stars of
heaven for multitude; because thou wouldest not obey the voice of the
Lord thy God. 63 And it shall come to pass, that as the Lord rejoiced
over you to do you good, and to multiply you; so the Lord will rejoice
over you to destroy you, and to bring you to nought; and ye shall be
plucked from off the land whither thou goest to possess it. 64 And
the Lord shall scatter thee among all people, from the one end of the
earth even unto the other; and there thou shalt serve other gods, which
neither thou nor thy fathers have known, even wood and stone. 65 And
among these nations shalt thou find no ease, neither shall the sole of
thy foot have rest: but the Lord shall give thee there a trembling
heart, and failing of eyes, and sorrow of mind: 66 And thy life shall
hang in doubt before thee; and thou shalt fear day and night, and shalt
have none assurance of thy life: 67 In the morning thou shalt say,
Would God it were even! and at even thou shalt say, Would God it were
morning! for the fear of thine heart wherewith thou shalt fear, and for
the sight of thine eyes which thou shalt see. 68 And the Lord shall
bring thee into Egypt again with ships, by the way whereof I spake unto
thee, Thou shalt see it no more again: and there ye shall be sold unto
your enemies for bondmen and bondwomen, and no man shall buy you.
One would have thought that enough had been said to possess them with a
dread of that wrath of God which is revealed from heaven against the
ungodliness and unrighteousness of men. But to show how deep the
treasures of that wrath are, and that still there is more and worse
behind, Moses, when one would have thought that he had concluded this
dismal subject, begins again, and adds to this roll of curses many
similar words: as Jeremiah did to his, Jer. xxxvi. 32. It should seem
that in the former part of this commination Moses foretells their
captivity in Babylon, and the calamities which introduced and attended
that, by which, even after their return, they were brought to that low
and poor condition which is described, v. 44. That their enemies should
be the head, and they the tail: but here, in this latter part, he
foretells their last destruction by the Romans and their dispersion
thereupon. And the present deplorable state of the Jewish nation, and
of all that have incorporated themselves with them, by embracing their
religion, does so fully and exactly answer to the prediction in these
verses that it serves for an incontestable proof of the truth of
prophecy, and consequently of the divine authority of the scripture.
And, this last destruction being here represented as more dreadful than
the former, it shows that their sin, in rejecting Christ and his
gospel, was more heinous and more provoking to God than idolatry
itself, and left them more under the power of Satan; for their
captivity in Babylon cured them effectually of their idolatry in
seventy years' time; but under this last destruction now for above 1600
years they continue incurably averse to the Lord Jesus. Observe,
I. What is here said in general of the wrath of God, which should light
and lie upon them for their sins.
1. That, if they would not be ruled by the commands of God, they should
certainly be ruined by his curse, v. 45, 46. Because thou didst not
keep his commandments (especially that of hearing and obeying the great
prophet), these curses shall come upon thee, as upon a people appointed
to destruction, the generation of God's wrath: and they shall be for a
sign and for a wonder. It is amazing to think that a people so long the
favourites of Heaven should be so perfectly abandoned and cast off,
that a people so closely incorporated should be so universally
dispersed, and yet that a people so scattered in all nations should
preserve themselves distinct and not mix with any, but like Cain be
fugitives and vagabonds, and yet marked to be known.
2. That, if they would not serve God with cheerfulness, they should be
compelled to serve their enemies (v. 47, 48), that they might know the
difference (2 Chron. xii. 8), which, some think, is the meaning of
Ezek. xx. 24, 25, Because they despised my statutes, I gave them
statutes that were not good. Observe here, (1.) It is justly expected
from those to whom God gives an abundance of the good things of this
life that they should serve him. What does he maintain us for out that
we may do his work, and be some way serviceable to his honour? (2.) The
more God gives us the more cheerfully we should serve him; our
abundance should be oil to the wheels of our obedience. God is a Master
that will be served with gladness, and delights to hear us sing at our
work. (3.) If, when we receive the gifts of God's bounty, we either do
not serve him at all or serve him with reluctance, it is a righteous
thing with him to make us know the hardships of want and servitude.
Those deserve to have cause given them to complain who complain without
a cause. Tristis es et felix--Happy, and yet not easy! Blush at thy own
folly and ingratitude.
3. That, if they would not give glory to God by a reverential
obedience, he would get him honour upon them by wonderful plagues, v.
58, 59. Note, (1.) God justly expects from us that we should fear his
fearful name; and, which is strange, that name which is here proposed
as the object of our fear is, The Lord thy God, which is very fitly
here put in our Bibles in capital letters; for nothing can sound more
truly august. As nothing is more comfortable, so nothing more awful,
than this, that he with whom we have to do is Jehovah, a being
infinitely perfect and blessed, and the author of all being; and that
he is our God, our rightful Lord and owner, from whom we are to receive
laws and to whom we are to give account: this is great, and greatly to
be feared. (2.) We may justly expect from God that, if we do not fear
his fearful name, we shall feel his fearful plagues; for one way or
other God will be feared. All God's plagues are dreadful, but some are
wonderful, carrying in them extraordinary signatures of divine power
and justice, so that a man, upon the first view of them, may say,
Verily, there is a God that judgeth in the earth.
II. How the destruction threatened is described. Moses is here upon the
same melancholy subject that our Saviour is discoursing of to his
disciples in his farewell sermon (Matt. xxiv.), namely, The destruction
of Jerusalem and the Jewish nation. Observe,
1. Five things are here foretold as steps to their ruin:--
(1.) That they should be invaded by a foreign enemy (v. 49, 50): A
nation from far, namely, the Romans, as swift as the eagle hastening to
the prey. Our Saviour makes use of this similitude, in foretelling this
destruction, that where the carcase is there will the eagles be
gathered together, Matt. xxiv. 28. And bishop Patrick observes (to make
the accomplishment the more remarkable) that the ensign of the Roman
armies was an eagle. This nation is said to be of a fierce countenance,
an indication of a fierce nature, stern and severe, that would not pity
the weakness and infirmity either of little children or of old people.
(2.) That the country should be laid waste, and all the fruits of it
eaten up by this army of foreigners, which is the natural consequence
of an invasion, especially when it is made, as that by the Romans was,
for the chastisement of rebels: He shall eat the fruits of thy cattle
and land (v. 51), so that the inhabitants should be starved, while the
invaders were fed to the full.
(3.) That their cities should be besieged, and that such would be the
obstinacy of the besieged, and such the vigour of the besiegers, that
they would be reduced to the last extremity, and at length fall into
the hands of the enemy, v. 52. No place, though ever so well fortified,
no, not Jerusalem itself, though it held out long, would escape. Two of
the common consequences of a long siege are here foretold:--[1.] A
miserable famine, which would prevail to such a degree that, for want
of food, they should kill and eat their own children, v. 53. Men should
do so, notwithstanding their hardiness, and ability to bear hunger;
and, though obliged by the law of nature to provide for their own
families, yet should refuse to give to the wife and children that were
starving any of the child that was barbarously butchered, v. 54, 55.
Nay, women, ladies of quality, notwithstanding their natural niceness
about their food, and their natural affection to their children, yet,
for want of food, should so far forget all humanity as to kill and eat
them, v. 56, 57. Let us observe, by the way, how hard this fate must
needs be to the tender and delicate women, and learn not to indulge
ourselves in tenderness and delicacy, because we know not what we may
be reduced to before we die; the more nice we are, the harder it will
be to us to bear want, and the more danger we shall be in or
sacrificing reason, and religion, and natural affection itself, to the
clamours and cravings of an unmortified and ungoverned appetite. This
threatening was fulfilled in the letter of it, more than once, to the
perpetual reproach of the Jewish nation: never was the like done either
by Greek or barbarian, but in the siege of Samaria, a woman boiled her
own son, 2 Kings vi. 28, 29. And it is spoken of as commonly done among
them in the siege of Jerusalem by the Babylonians, Lam. iv. 10. And, in
the last siege by the Romans, Josephus tells us of a noble woman that
killed and ate her own child, through the extremity of the famine, and
when she had eaten one half secretly (v. 57), that she might have it to
herself, the mob, smelling meat, got into the house, to whom she showed
the other half, which she had kept till another time, inviting them to
share with her. What is too barbarous for those to do that are
abandoned of God! [2.] Sickness is another common effect of a strait
and long siege, and that is here threatened: Sore sickness, and of long
continuance, v. 59. These should attend the Jews wherever they went
afterwards, the diseases of Egypt, leprosies, botches, and foul ulcers,
v. 60. Nay, as if the particular miseries here threatened were not
enough, he concludes with an et cetera, v. 61. The Lord will bring upon
thee every sickness, and every plague, though it be not written in the
book of this law. Those that fall under the curse of God will find that
the one half was not told them of the weight and terror of that curse.
(4.) That multitudes of them should perish, so that they should become
few in number, v. 62. It was a nation that God had wonderfully
increased, so that they were as the stars of heaven for multitude; but,
for their sin, they were diminished and brought low, Ps. cvii. 38, 39.
It is computed that in the destruction of the Jewish nation by the
Romans, as appears by the account Josephus gives of it, above two
millions fell by the sword at several places, besides what perished by
famine and pestilence; so that the whole country was laid waste and
turned into a wilderness. That is a terrible word (v. 63), As the Lord
rejoiced over you to do you good, so he will rejoice over you to
destroy you. Behold here the goodness and severity of God: mercy here
shines brightly in the pleasure God takes in doing good--he rejoices in
it; yet justice here appears no less illustrious in the pleasure he
takes in destroying the impenitent; not as it is the making of his
creatures miserable, but as it is the asserting of his own honour and
the securing of the ends of his government. See what a malignant
mischievous thing sin is, which (as I may say) makes it necessary for
the God of infinite goodness to rejoice in the destruction of his own
creatures, even those that had been favourites.
(5.) That the remnant should be scattered throughout the nations. This
completes their woe: The Lord shall scatter thee among all people, v.
64. This is remarkably fulfilled in their present dispersion, for there
are Jews to be found almost in all countries that are possessed either
by Christians or Mahometans, and in such numbers that it has been said,
If they could unite in one common interest, they would be a very
formidable body, and able to deal with the most powerful states and
princes; but they abide under the power of this curse, and are so
scattered that they are not able to incorporate. It is here foretold
that in this dispersion, [1.] They should have no religion, or none to
any purpose, should have no temple, nor altar, nor priesthood, for they
should serve other gods. Some think this has been fulfilled in the
force put upon the Jews in popish countries to worship the images that
are used in the Romish church, to their great vexation. [2.] They
should have no rest, no rest of body: The sole of thy foot shall not
have rest (v. 65), but be continually upon the remove, either in hope
of gain or fear of persecution; all wandering Jews: no rest of the mind
(which is much worse), but a trembling heart (v. 65); no assurance of
life (v. 66); weary both of light and darkness, which are, in their
turns, both welcome to a quiet mind, but to them both day and night
would be a terror, v. 67. Such was once the condition of Job (Job vii.
4), but to them this should be constant and perpetual; that blindness
and darkness which the apostle speaks of as having happened to Israel,
and that guilt which bowed down their back always (Rom. xi. 8-10), must
needs occasion a constant restlessness and amazement. Those are a
torment to themselves, and to all about them, that fear day and night
and are always uneasy. Let good people strive against it, and not give
way to that fear which has torment; and let wicked people not be secure
in their wickedness, for their hearts cannot endure, nor can their
hands be strong, when the terrors of God set themselves in array
against them. Those that say in the morning, O that it were evening,
and in the evening, O that it were morning, show, First, A constant
fret and vexation, chiding the hours for lingering and complaining of
the length of every minute. Let time be precious to us when we are in
prosperity, and then it will not be so tedious to us when we are in
afflictions as otherwise it would. Secondly, A constant fright and
terror, afraid in the morning of the arrow that flieth by day, and
therefore wishing the day over; but what will this do for them? When
evening comes, the trembling heart is no less apprehensive of the
terror by night, Ps. xci. 5, 6. Happy they whose minds, being stayed on
God, are quiet from the fear of evil! Observe here, The terror arises
not only from the sight of the eyes, but from the fear of the heart,
not only from real dangers, but from imaginary ones; the causes of
fear, when they come to be enquired into, often prove to be only the
creatures of the fancy.
2. In the close, God threatens to leave them as he found them, in a
house of bondage (v. 68): The Lord shall bring thee into Egypt again,
that is into such a miserable state as they were in when they were
slaves to the Egyptians, and ruled by them with rigour. God had brought
them out of Egypt, and had said, They shall see it no more again (ch.
xvii. 16); but now they should be reduced to the same state of slavery
that they had been in there. To be sold to strangers would be bad
enough, but much worse to be sold to their enemies. Even slaves may be
valued as such, but a Jew should have so ill a name for all that is
base that when he was exposed to sale no man would buy him, which would
make his master that had him to sell the more severe with him. Thirty
Jews (they say) have been sold for one small piece of money, as they
sold our Saviour for thirty pieces.
3. Upon the whole matter, (1.) The accomplishment of these predictions
upon the Jewish nation shows that Moses spoke by the Spirit of God, who
certainly foresees the ruin of sinners, and gives them warning of it,
that they may prevent it by a true and timely repentance, or else be
left inexcusable. (2.) Let us all hence learn to stand in awe and not
to sin. I have heard of a wicked man, who, upon reading the
threatenings of this chapter, was so enraged that he tore the leaf out
of the Bible, as Jehoiakim cut Jeremiah's roll; but to what purpose is
it to deface a copy, while the original remains upon record in the
divine counsels, by which it is unalterably determined that the wages
of sin is death, whether men will hear or whether they will forbear?
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D E U T E R O N O M Y
CHAP. XXIX.
The first words of this chapter are the contents of it, "These are the
words of the covenant" (ver. 1), that is, these that follow. Here is,
I. A recital of God's dealings with them, in order to the bringing of
them into this covenant, ver. 2-8. II. A solemn charge to them to keep
the covenant, ver. 9. III. An abstract of the covenant itself, ver. 12,
13. IV. A specification of the persons taken into the covenant, ver.
10, 11, 14, 15. V. An intimation of the great design of this covenant
against idolatry, in a parenthesis, ver. 16, 17. VI. A most solemn and
dreadful denunciation of the wrath of God against such persons as
promise themselves peace in a sinful way, ver. 18-28. VII. The
conclusion of this treaty, with a distinction between things secret and
things revealed, ver. 29.
Mercies Called to Remembrance. (b. c. 1451.)
1 These are the words of the covenant, which the Lord commanded Moses
to make with the children of Israel in the land of Moab, beside the
covenant which he made with them in Horeb. 2 And Moses called unto
all Israel, and said unto them, Ye have seen all that the Lord did
before your eyes in the land of Egypt unto Pharaoh, and unto all his
servants, and unto all his land; 3 The great temptations which thine
eyes have seen, the signs, and those great miracles: 4 Yet the Lord
hath not given you a heart to perceive, and eyes to see, and ears to
hear, unto this day. 5 And I have led you forty years in the
wilderness: your clothes are not waxen old upon you, and thy shoe is
not waxen old upon thy foot. 6 Ye have not eaten bread, neither have
ye drunk wine or strong drink: that ye might know that I am the Lord
your God. 7 And when ye came unto this place, Sihon the king of
Heshbon, and Og the king of Bashan, came out against us unto battle,
and we smote them: 8 And we took their land, and gave it for an
inheritance unto the Reubenites, and to the Gadites, and to the half
tribe of Manasseh. 9 Keep therefore the words of this covenant, and
do them, that ye may prosper in all that ye do.
Now that Moses had largely repeated the commands which the people were
to observe as their part of the covenant, and the promises and
threatenings which God would make good (according as they behaved
themselves) as part of the covenant, the whole is here summed up in a
federal transaction. The covenant formerly made is here renewed, and
Moses, who was before, is still, the mediator of it (v. 1): The Lord
commanded Moses to make it. Moses himself, though king in Jeshurun,
could not make the covenant any otherwise than as God gave him
instructions. It does not lie in the power of ministers to fix the
terms of the covenant; they are only to dispense the seals of it. This
is said to be besides the covenant made in Horeb; for, though the
covenant was the same, yet it was a new promulgation and ratification
of it. It is probable that some now living, though not of age to be
mustered, were of age to consent for themselves to the covenant made at
Horeb, and yet it is here renewed. Note, Those that have solemnly
covenanted with God should take all opportunities to do it again, as
those that like their choice too well to change. But the far greater
part were a new generation, and therefore the covenant must be made
afresh with them, for it is fit that the covenant should be renewed to
the children of the covenant.
I. It is usual for indentures to begin with a recital; this does so,
with a rehearsal of the great things God had done for them, 1. As an
encouragement to them to believe that God would indeed be to them a
God, for he would not have done so much for them if he had not designed
more, to which all he had hitherto done was but a preface (as it were)
or introduction; nay, he had shown himself a God in what he had
hitherto done for them, which might raise their expectations of
something great and answering the vast extent and compass of that
pregnant promise, that God would be to them a God. 2. As an engagement
upon them to be to him an obedient people, in consideration of what he
had done for them.
II. For the proof of what he here advances he appeals to their own eyes
(v. 2): You have seen all that the Lord did. Their own senses were
incontestable evidence of the matter of fact, that God had done great
things for them; and then their own reason was a no less competent
judge of the equity of his inference from it: Keep therefore the words
of this covenant, v. 9.
III. These things he specifies, to show the power and goodness of God
in his appearances for them. 1. Their deliverance out of Egypt, v. 2,
3. The amazing signs and miracles by which Pharaoh was plagued and
compelled to dismiss them, and Israel was tried (for they are called
temptations) whether they would trust God to secure them from, and save
them by, those plagues. 2. Their conduct through the wilderness for
forty years, v. 5, 6. There they were led, and clad, and fed, by
miracles; though the paths of the wilderness were not only unknown but
untrodden, yet God kept them from being lost there; and (as bishop
Patrick observes) those very shoes which by the appointment of God they
put on in Egypt, at the passover, when the were ready to march (Exod.
xii. 11), never wore out, but served them to Canaan: and though they
lived not upon bread which strengthens the heart, and wine which
rejoices it, but upon manna and rock-water, yet they were men of
strength and courage, mighty men, and able to go forth to war. By these
miracles they were made to know that the Lord was God, and by these
mercies that he was their God. 3. The victory they had lately obtained
of Sihon and Og, and that good land which they had taken possession of,
v. 7, 8. Both former mercies and fresh mercies should be improved by us
as inducements to obedience.
IV. By way of inference from these memoirs,
1. Moses laments their stupidity: Yet the Lord has not given you a
heart to perceive, v. 4. This does not lay the blame of their
senselessness, and sottishness, and unbelief, upon God, as if they had
stood ready to receive his grace and had begged for it, but he had
denied them; no, but it fastens the guilt upon themselves. "The Lord,
who is the Father of spirits, a God in covenant with you, and who had
always been so rich in mercy to you, no doubt would have crowned all
his other gifts with this, he would have given you a heart to perceive
and eyes to see if you had not by your own frowardness and perverseness
frustrated his kind intentions, and received his grace in vain." Note,
(1.) The hearing ear, the seeing eye, and the understanding heart, are
the gift of God. All that have them have them from him. (2.) God gives
not only food and raiment, but wealth and large possessions, to many to
whom he does not give grace. Many enjoy the gifts who have not hearts
to perceive the giver, nor the true intention and use of the gifts.
(3.) God's readiness to do us good in other things is a plain evidence
that if we have not grace, that best of gifts, it is our own fault and
not his; he would have gathered us and we would not.
2. Moses charges them to be obedient: Keep therefore, and do, v. 9.
Note, We are bound in gratitude and interest, as well as duty and
faithfulness, to keep the words of the covenant.
The Covenant Renewed. (b. c. 1451.)
10 Ye stand this day all of you before the Lord your God; your captains
of your tribes, your elders, and your officers, with all the men of
Israel, 11 Your little ones, your wives, and thy stranger that is in
thy camp, from the hewer of thy wood unto the drawer of thy water: 12
That thou shouldest enter into covenant with the Lord thy God, and into
his oath, which the Lord thy God maketh with thee this day: 13 That
he may establish thee to day for a people unto himself, and that he may
be unto thee a God, as he hath said unto thee, and as he hath sworn
unto thy fathers, to Abraham, to Isaac, and to Jacob. 14 Neither with
you only do I make this covenant and this oath; 15 But with him that
standeth here with us this day before the Lord our God, and also with
him that is not here with us this day: 16 (For ye know how we have
dwelt in the land of Egypt; and how we came through the nations which
ye passed by; 17 And ye have seen their abominations, and their
idols, wood and stone, silver and gold, which were among them:) 18
Lest there should be among you man, or woman, or family, or tribe,
whose heart turneth away this day from the Lord our God, to go and
serve the gods of these nations; lest there should be among you a root
that beareth gall and wormwood; 19 And it come to pass, when he
heareth the words of this curse, that he bless himself in his heart,
saying, I shall have peace, though I walk in the imagination of mine
heart, to add drunkenness to thirst: 20 The Lord will not spare him,
but then the anger of the Lord and his jealousy shall smoke against
that man, and all the curses that are written in this book shall lie
upon him, and the Lord shall blot out his name from under heaven. 21
And the Lord shall separate him unto evil out of all the tribes of
Israel, according to all the curses of the covenant that are written in
this book of the law: 22 So that the generation to come of your
children that shall rise up after you, and the stranger that shall come
from a far land, shall say, when they see the plagues of that land, and
the sicknesses which the Lord hath laid upon it; 23 And that the
whole land thereof is brimstone, and salt, and burning, that it is not
sown, nor beareth, nor any grass groweth therein, like the overthrow of
Sodom, and Gomorrah, Admah, and Zeboim, which the Lord overthrew in his
anger, and in his wrath: 24 Even all nations shall say, Wherefore
hath the Lord done thus unto this land? what meaneth the heat of this
great anger? 25 Then men shall say, Because they have forsaken the
covenant of the Lord God of their fathers, which he made with them when
he brought them forth out of the land of Egypt: 26 For they went and
served other gods, and worshipped them, gods whom they knew not, and
whom he had not given unto them: 27 And the anger of the Lord was
kindled against this land, to bring upon it all the curses that are
written in this book: 28 And the Lord rooted them out of their land
in anger, and in wrath, and in great indignation, and cast them into
another land, as it is this day. 29 The secret things belong unto the
Lord our God: but those things which are revealed belong unto us and to
our children for ever, that we may do all the words of this law.
It appears by the length of the sentences here, and by the copiousness
and pungency of the expressions, that Moses, now that he was drawing
near to the close of his discourse, was very warm and zealous, and very
desirous to impress what he said upon the minds of this unthinking
people. To bind them the faster to God and duty, he here, with great
solemnity of expression (to make up the want of the external ceremony
that was used (Exod. xxiv. 4, &c.), concludes a bargain (as it were)
between them and God, an everlasting covenant, which God would not
forget and they must not. He requires not their explicit consent, but
lays the matter plainly before them, and then leaves it between God and
their own consciences. Observe,
I. The parties to this covenant. 1. It is the Lord their God they are
to covenant with, v. 12. To him they must give up themselves, to him
they must join themselves. "It is his oath; he has drawn up the
covenant and settled it; he requires your consent to it; he has sworn
to you and to him you must be sworn." This requires us to be sincere
and serious, humble and reverent, in our covenant-transactions with
God, remembering how great a God he is with whom we are covenanting,
who has a perfect knowledge of us and an absolute dominion over us. 2.
They are all to be taken into covenant with him. They were all summoned
to attend (v. 2), and did accordingly, and are told (v. 10) what was
the design of their appearing before God now in a body--they were to
enter into covenant with him. (1.) Even their great men, the captains
of their tribes, their elders and officers, must not think it any
disparagement to their honour, or any diminution of their power, to put
their necks under the yoke of this covenant, and to draw in it. They
must rather enter into the covenant first, to set a good example to
their inferiors. (2.) Not the men only, but their wives and children,
must come into this covenant; though they were not numbered and
mustered, yet they must be joined to the Lord, v. 11. Observe, Even
little ones are capable of being taken into covenant with God, and are
to be admitted with their parents. Little children, so little as to be
carried in arms, must be brought to Christ, and shall be blessed by
him, for of such was and is the kingdom of God. (3.) Not the men of
Israel only, but the stranger that was in their camp, provided he was
so far proselyted to their religion as to renounce all false gods, was
taken into this covenant with the God of Israel, forasmuch as he also,
though a stranger, was to be looked upon in this matter as a son of
Abraham, Luke xix. 9. This was an early indication of favour to the
Gentiles, and of the kindness God had in store for them. (4.) Not the
freemen only, but the hewers of wood and drawers of water, the meanest
drudge they had among them. Note, As none are too great to come under
the bonds of the covenant, so none are too mean to inherit the
blessings of the covenant. In Christ no difference is made between bond
and free, Col. iii. 11. Art thou called being a servant? Care not for
it, 1 Cor. vii. 21. (5.) Not only those that were now present before
God in this solemn assembly, but those also that were not here with
them were taken into covenant (v. 15): As with him that standeth here
with us (so bishop Patrick thinks it should be rendered) so also with
him, that is not here with us this day; that is, [1.] Those that
tarried at home were included; though detained either by sickness or
necessary business, they must not therefore think themselves
disengaged; no, every Israelite shares in the common blessings. Those
that tarry at home divide the spoil, and therefore every Israelite must
own himself bound by the consent of the representative body. Those who
cannot go up to the house of the Lord must keep up a spiritual
communion with those that do, and be present in spirit when they are
absent in body. [2.] The generations to come are included. Nay, one of
the Chaldee paraphrasts reads it, All the generations that have been
from the first days of the world, and all that shall arise to the end
of the whole world, stand with us here this day. And so, taking this
covenant as a typical dispensation of the covenant of grace, it is a
noble testimony to the Mediator of that covenant, who is the same
yesterday, to-day, and for ever.
II. The summary of this covenant. All the precepts and all the promises
of the covenant are included in the covenant-relation between God and
them, v. 13. That they should be appointed, raised up, established, for
a people to him, to observe and obey him, to be devoted to him and
dependent on him, and that he should be to them a God, according to the
tenour of the covenant made with their fathers, to make them holy,
high, and happy. Their fathers are here named, Abraham, Isaac, and
Jacob, as examples of piety, which those were to set themselves to
imitate who expected any benefit from the covenant made with them.
Note, A due consideration of the relation we stand in to God as our
God, and of the obligation we lie under as a people to him, is enough
to bring us to all the duties and all the comforts of the covenant.
III. The principal design of the renewing of this covenant at this time
was to fortify them against temptations to idolatry. Though other sins
will be the sinner's ruin, yet this was the sin that was likely to be
their ruin. Now concerning this he shows,
1. The danger they were in of being tempted to it (v. 16, 17): "You
know we have dwelt in the land of Egypt, a country addicted to
idolatry; and it were well if there were not among you some remains of
the infection of that idolatry; we have passed by other nations, the
Edomites, Moabites, &c. and have seen their abominations and their
idols, and some among you, it may be, have liked them too well, and
still hanker after them, and would rather worship a wooden god that
they can see than an infinite Spirit whom they never saw." It is to be
hoped that there were those among them who, the more they saw of these
abominations and idols, the more they hated them; but there were those
that were smitten with the sight of them, saw the accursed things and
coveted them.
2. The danger they were in if they yielded to the temptation. He gives
them fair warning: it was at their peril if they forsook God to serve
idols. If they would not be bound and held by the precepts of the
covenant, they would find that the curses of the covenant would be
strong enough to bind and hold them.
(1.) Idolatry would be the ruin of particular persons and their
families, v. 18-21, where observe,
[1.] The sinner described, v. 18. First, He is one whose heart turns
away from his God; there the mischief begins, in the evil heart of
unbelief, which inclines men to depart from the living God to dead
idols. Even to this sin men are tempted when they are drawn aside by
their own lusts and fancies. Those that begin to turn from God, by
neglecting their duty to him, are easily drawn to other gods: and those
that serve other gods do certainly turn away from the true God; for he
will admit of no rivals: he will be all or nothing. Secondly, He is a
root that bears gall and wormwood; that is, he is a dangerous man, who,
being himself poisoned with bad principles and inclinations, with a
secret contempt of the God of Israel and his institutions and a
veneration for the gods of the nations, endeavours, by all arts
possible, to corrupt and poison others and draw them to idolatry: this
is a man whose fruit is hemlock (so the word is translated, Hos. x. 4)
and wormwood; it is very displeasing to God, and will be, to all that
are seduced by him, bitterness in the latter end. This is referred to
by the apostle, Heb. xii. 15, where he is in like manner cautioning us
to take heed of those that would seduce us from the Christian faith;
they are the weeds or tares in a field, which, if let alone, will
overspread the whole field. A little of this leaven will be in danger
of infecting the whole lump.
[2.] His security in the sun. He promises himself impunity, though he
persists in his impiety, v. 19. Though he hears the words of the curse,
so that he cannot plead ignorance of the danger, as other idolaters,
yet even then he blesses himself in his own heart, thinks himself safe
from the wrath of the God of Israel, under the protection of his
idol-gods, and therefore says, "I shall have peace, though I be
governed in my religion, not by God's institution, but by my own
imagination, to add drunkenness to thirst, one act of wickedness to
another." Idolaters were like drunkards, violently set upon their idols
themselves and industrious to draw others in with them. Revellings
commonly accompanied their idolatries (1 Pet. iv. 3), so that this
speaks a woe to drunkards (especially the drunkards of Ephraim), who,
when they are awake, being thirsty, seek it yet again, Prov. xxiii. 35.
And those that made themselves drunk in honour of their idols were the
worst of drunkards. Note, First, There are many who are under the curse
of God and yet bless themselves; but it will soon be found that in
blessing themselves they do but deceive themselves. Secondly, Those are
ripe for ruin, and there is little hope of their repentance, who have
made themselves believe that they shall have peace though they go on in
a sinful way. Thirdly, Drunkenness is a sin that hardens the heart, and
debauches the conscience, as much as any other, a sin to which men are
strangely tempted themselves even when they have lately felt the
mischiefs of it, and to which they are strangely fond of drawing
others, Hab. ii. 15. And such an ensnaring sin is idolatry.
[3.] God's just severity against him for the sin, and for the impious
affront he put upon God in saying he should have peace though he went
on, so giving the lie to eternal truth, Gen. iii. 4. There is scarcely
a threatening in all the book of God that sounds more dreadful than
this. O that presumptuous sinners would read it and tremble! For it is
not a bug-bear to frighten children and fools, but a real declaration
of the wrath of God against the ungodliness and the unrighteousness of
men, v. 20, 21. First, The Lord shall not spare him. The days of his
reprieve, which he abuses, will be shortened, and no mercy remembered
in the midst of judgment. Secondly, The anger of the Lord, and his
jealousy, which is the fiercest anger, shall smoke against him, like
the smoke of a furnace. Thirdly, The curses written shall lie upon him,
not only light upon him to terrify him, but abide upon him, to sink him
to the lowest hell, John iii. 36. Fourthly, His name shall be blotted
out, that is, he himself shall be cut off, and his memory shall rot and
perish with him. Fifthly, He shall be separated unto evil, which is the
most proper notion of a curse; he shall be cut off from all happiness
and all hope of it, and marked out for misery without remedy. And
(lastly) All this according to the curses of the covenant, which are
the most fearful curses, being the just revenges of abused grace.
(2.) Idolatry would be the ruin of their nation; it would bring plagues
upon the land that connived at this root of bitterness and received the
infection; as far as the sin spread, the judgment should spread
likewise.
[1.] The ruin is described. It begins with plagues and sicknesses (v.
22), to try if they will be reclaimed by less judgments; but, if not,
it ends in a total overthrow, like that of Sodom, v. 23. As that
valley, which had been like the garden of the Lord for fruitfulness,
was turned into a lake of salt and sulphur, so should the land of
Canaan be made desolate and barren, as it has been ever since the last
destruction of it by the Romans. The lake of Sodom bordered closely
upon the land of Israel, that by it they might be warned against the
iniquity of Sodom; but, not taking the warning, they were made as like
to Sodom in ruin as they had been in sin.
[2.] The reason of it is enquired into, and assigned. First, It would
be enquired into by the generations to come (v. 22), who would find the
state of their nation in all respects the reverse of what it had been,
and, when they read both the history and the promise, would be
astonished at the change. The stranger likewise, and the nations about
them, as well as particular persons, would ask, Wherefore hath the Lord
done thus unto this land? v. 24. Great desolations are thus represented
elsewhere as striking the spectators with amazement, 1 Kings ix. 8, 9;
Jer. xxii. 8, 9. It was time for the neighbours to tremble when
judgment thus began at the house of God, 1 Pet. iv. 17. The emphasis of
the question is to be laid upon this land, the land of Canaan, this
good land, the glory of all lands, this land flowing with milk and
honey. A thousand pities that such a good land as this should be made
desolate, but this is not all; it is this holy land, the land of
Israel, a people in covenant with God; it is Immanuel's land, a land
where God was known and worshipped, and yet thus wasted. Note, 1. It is
no new thing for God to bring desolating judgments upon a people that
in profession are near to him, Amos iii. 2. 2. He never does this
without a good reason. 3. It concerns us to enquire into the reason,
that we may give glory to God and take warning to ourselves. Secondly,
The reason is here assigned, in answer to that enquiry. The matter
would be so plain that all men would say, It was because they forsook
the covenant of the Lord God of their fathers, v. 25. Note, God never
forsakes any till they first forsake him. But those that desert the God
of their fathers are justly cast out of the inheritance of their
fathers. They went and served other gods (v. 26), gods that they had no
acquaintance with, nor lay under any obligation to either in duty of
gratitude; for God has not given the creatures to be served by us, but
to serve us; nor have they done any good to us (as some read it), more
than what God has enabled them to do; to the Creator therefore we are
debtors, and not to the creatures. It was for this that God was angry
with them (v. 27), and rooted them out in anger, v. 28. So that, how
dreadful soever the desolation was, the Lord was righteous in it, which
is acknowledged, Dan. ix. 11-14. "Thus" (says Mr. Ainsworth) "the law
of Moses leaves sinners under the curse, and rooted out of the Lord's
land; but the grace of Christ towards penitent believing sinners plants
them again upon their land, and they shall no more be pulled up, being
kept by the power of God," Amos ix. 15.
[3.] He concludes his prophecy of the Jews' rejection just as St. Paul
concludes his discourse on the same subject, when it began to be
fulfilled (Rom. xi. 33), How unsearchable are God's judgments, and his
ways past finding out! So here (v. 29), Secret things belong to the
Lord our God. Some make it to be one sentence, The secret things of the
Lord our God are revealed to us and to our children, as far as we are
concerned to know them, and he hath not dealt so with other nations:
but we make it two sentences, by which, First, We are forbidden
curiously to enquire into the secret counsels of God and to determine
concerning them. A full answer is given to that question, Wherefore has
the Lord done thus to this land? sufficient to justify God and admonish
us. But if any ask further why God would be at such a vast expense of
miracles to form such a people, whose apostasy and ruin he plainly
foresaw, why he did not by his almighty grace prevent it, or what he
intends yet to do with them, let such know that these are questions
which cannot be answered, and therefore are not fit to be asked. It is
presumption in us to pry into the Arcana imperii--the mysteries of
government, and to enquire into the reasons of state which it is not
for us to know. See Acts i. 7; John xxi. 22; Col. ii. 18. Secondly, We
are directed and encouraged diligently to enquire into that which God
has made known: things revealed belong to us and to our children. Note,
1. Though God has kept much of his counsel secret, yet there is enough
revealed to satisfy and save us. He has kept back nothing that is
profitable for us, but that only which it is good for us to be ignorant
of. 2. We ought to acquaint ourselves, and our children, too, with the
things of God that are revealed. We are not only allowed to search into
them, but are concerned to do so. They are things which we and ours are
nearly interested in. They are the rules we are to live by, the grants
we are to live upon; and therefore we are to learn them diligently
ourselves, and to teach them diligently to our children. 3. All our
knowledge must be in order to practice, for this is the end of all
divine revelation, not to furnish us with curious subjects of
speculation and discourse, with which to entertain ourselves and our
friends, but that we may do all the words of this law, and be blessed
in our deed.
__________________________________________________________________
D E U T E R O N O M Y
CHAP. XXX.
One would have thought that the threatenings in the close of the
foregoing chapter had made a full end of the people of Israel, and had
left their case for ever desperate; but in this chapter we have a plain
intimation of the mercy God had in store for them in the latter days,
so that mercy at length rejoices against judgment, and has the last
word. Here we have, I. Exceedingly great and precious promises made to
them, upon their repentance and return to God, ver. 1-10. II. The
righteousness of faith set before them in the plainness and easiness of
the commandment that was now given them, ver. 11-14. III. A fair
reference of the whole matter to their choice, ver. 15, &c.
Promises to the Penitent. (b. c. 1451.)
1 And it shall come to pass, when all these things are come upon thee,
the blessing and the curse, which I have set before thee, and thou
shalt call them to mind among all the nations, whither the Lord thy God
hath driven thee, 2 And shalt return unto the Lord thy God, and shalt
obey his voice according to all that I command thee this day, thou and
thy children, with all thine heart, and with all thy soul; 3 That
then the Lord thy God will turn thy captivity, and have compassion upon
thee, and will return and gather thee from all the nations, whither the
Lord thy God hath scattered thee. 4 If any of thine be driven out
unto the outmost parts of heaven, from thence will the Lord thy God
gather thee, and from thence will he fetch thee: 5 And the Lord thy
God will bring thee into the land which thy fathers possessed, and thou
shalt possess it; and he will do thee good, and multiply thee above thy
fathers. 6 And the Lord thy God will circumcise thine heart, and the
heart of thy seed, to love the Lord thy God with all thine heart, and
with all thy soul, that thou mayest live. 7 And the Lord thy God will
put all these curses upon thine enemies, and on them that hate thee,
which persecuted thee. 8 And thou shalt return and obey the voice of
the Lord, and do all his commandments which I command thee this day.
9 And the Lord thy God will make thee plenteous in every work of thine
hand, in the fruit of thy body, and in the fruit of thy cattle, and in
the fruit of thy land, for good: for the Lord will again rejoice over
thee for good, as he rejoiced over thy fathers: 10 If thou shalt
hearken unto the voice of the Lord thy God, to keep his commandments
and his statutes which are written in this book of the law, and if thou
turn unto the Lord thy God with all thine heart, and with all thy soul.
These verses may be considered either as a conditional promise or as an
absolute prediction.
I. They are chiefly to be considered as a conditional promise, and so
they belong to all persons and all people, and not to Israel only; and
the design of them is to assure us that the greatest sinners, if they
repent and be converted, shall have their sins pardoned, and be
restored to God's favour. This is the purport of the covenant of grace,
it leaves room for repentance in case of misdemeanour, and promises
pardon upon repentance, which the covenant of innocency did not. Now
observe here,
1. How the repentance is described which is the condition of these
promises. (1.) It begins in serious consideration, v. 1. "Thou shalt
call to mind that which thou hadst forgotten or not regarded." Note,
Consideration is the first step towards conversion. Isa. xlvi. 8, Bring
to mind, O you transgressors. The prodigal son came to himself first,
and then to his father. That which they should call to mind is the
blessing and the curse. If sinners would but seriously consider the
happiness they have lost by sin and the misery they have brought
themselves into, and that by repentance they may escape that misery and
recover that happiness, they would not delay to return to the Lord
their God. The prodigal called to mind the blessing and the curse when
he considered his present poverty and the plenty of bread in his
father's house, Luke xv. 17. (2.) It consists in sincere conversion.
The effect of the consideration cannot but be godly sorrow and shame,
Ezek. vi. 9; vii. 16. But that which is the life and soul of
repentance, and without which the most passionate expressions are but a
jest, is returning to the Lord our God, v. 2. If thou turn (v. 10) with
all thy heart and with all thy soul. We must return to our allegiance
to God as our Lord and ruler, our dependence upon him as our Father and
benefactor, our devotedness to him as our highest end, and our
communion with him as our God in covenant. We must return to God from
all that which stands in opposition to him or competition with him. In
this return to God we must be upright--with the heart and soul, and
universal--with all the heart and all the soul. (3.) It is evidenced by
a constant obedience to the holy will of God: If thou shalt obey his
voice (v. 2), thou and thy children; for it is not enough that we do
our duty ourselves, but we must train up and engage our children to do
it. Or this comes in as the condition of the entail of the blessing
upon their children, provided their children kept close to their duty.
[1.] This obedience must be with an eye to God: Thou shalt obey his
voice (v. 8), and hearken to it, v. 10. [2.] It must be sincere, and
cheerful, and entire: With all thy heart, and with all thy soul, v. 2.
[3.] It must be from a principle of love, and that love must be with
all thy heart and with all thy soul, v. 6. It is the heart and soul
that God looks at and requires; he will have these or nothing, and
these entire or not at all. [4.] It must be universal: According to all
that I command thee, v. 2, and again v. 8, to do all his commandments;
for he that allows himself in the breach of one commandment involves
himself in the guilt of contemning them all, James ii. 10. An upright
heart has respect to all God's commandments, Ps. cxix. 6.
2. What the favour is which is promised upon this repentance. Though
they are brought to God by their trouble and distress, in the nations
whither they were driven (v. 1), yet God will graciously accept of them
notwithstanding; for on this errand afflictions are sent, to bring us
to repentance. Though they are driven out to the utmost parts of
heaven, yet thence their penitent prayers shall reach God's gracious
ear, and there his favour shall find them out, v. 4. Undique ad cælos
tantundem est viæ--From every place there is the same way to heaven.
This promise Nehemiah pleads in his prayer for dispersed Israel, Neh.
i. 9. It is here promised, (1.) That God would have compassion upon
them, as proper objects of his pity, v. 3. Against sinners that go on
in sin God has indignation (ch. xxix. 20), but on those that repent and
bemoan themselves he has compassion, Jer. xxxi. 18, 20. True penitents
may take great encouragement from the compassions and tender mercies of
our God, which never fail, but overflow. (2.) That he would turn their
captivity, and gather them from the nations whither they were scattered
(v. 3), though ever so remote, v. 4. One of the Chaldee paraphrasts
applies this to the Messiah, explaining it thus: The word of the Lord
shall gather you by the hand of Elias the great priest, and shall bring
you by the hand of the king Messiah; for this was God's covenant with
him, that he should restore the preserved of Israel, Isa. xlix. 6. And
this was the design of his death, to gather into one the children of
God that were scattered abroad, John xi. 51, 52. To him shall the
gathering of the people be. (3.) That he would bring them into their
land again, v. 5. Note, Penitent sinners are not only delivered out of
their misery, but restored to true happiness in the favour of God. The
land they are brought into to possess it is , though not the same, yet
in some respects better than that which our first father Adam
possessed, and out of which he was expelled. (4.) That he would do them
good (v. 5) and rejoice over them for good, v. 9. For there is joy in
heaven upon the repentance and conversion of sinners: the father of the
prodigal rejoiced over him for good. (5.) That he would multiply them
(v. 5), and that, when they grew numerous, every mouth might have meat:
he would make them plenteous in every work of their hand, v. 9.
National repentance and reformation bring national plenty, peace, and
prosperity. It is promised, The Lord will make thee plenteous in the
fruit of thy cattle and land, for good. Many have plenty for hurt; the
prosperity of fools destroys them. Then it is for good when with it God
gives us grace to use it for his glory. (6.) That he would transfer the
curses they had been under to their enemies, v. 7. When God was
gathering them in to re-establish them they would meet with much
opposition; but the same curses that had been a burden upon them should
become a defence to them, by being turned upon their adversaries. The
cup of trembling should be taken out of their hand, and put into the
hand of those that afflicted them, Isa. li. 22, 23. (7.) That he would
give them his grace to change their hearts, and rule there (v. 6): The
Lord thy God will circumcise thy heart, to love the Lord. Note, [1.]
The heart must be circumcised to love God. The filth of the flesh must
be put away; and the foolishness of the heart, as the Chaldee
paraphrase expounds it. See Col. ii. 11, 12; Rom. ii. 29. Circumcision
was a seal of the covenant; the heart is then circumcised to love God
when it is strongly engaged and held by that bond to this duty. [2.] It
is the work of God's grace to circumcise the heart, and to shed abroad
the love of God there; and this grace is given to all that repent and
seek it carefully. Nay, that seems to be rather a promise than a
precept (v. 8): Thou shalt return and obey the voice of the Lord. He
that requires us to return promises grace to enable us to return: and
it is our fault if that grace be not effectual. herein the covenant of
grace is well ordered, that whatsoever is required in the covenant is
promised. Turn you at my reproof: behold, I will pour out my Spirit,
Prov. i. 23.
3. It is observable how Moses here calls God the Lord thy God twelve
times in these ten verses, intimating, (1.) That penitents may take
direction and encouragement in their return to God from their relation
to him. Jer. iii. 22, "Behold, we come unto thee, for thou art the Lord
our God; therefore to thee we are bound to come, whither else should we
go? And therefore we hope to find favour with thee." (2.) That those
who have revolted from God, if they return to him and do their first
works, shall be restored to their former state of honour and happiness.
Bring hither the first robe. In the threatenings of the former chapter
he is all along called the Lord, a God of power and the Judge of all:
but, in the promises of this chapter, the Lord thy God, a God of grace,
and in covenant with thee.
II. This may also be considered as a prediction of the repentance and
restoration of the Jews: When all these things shall have come upon
thee (v. 1), the blessing first, and after that the curse, then the
mercy in reserve shall take place. Though their hearts were wretchedly
hardened, yet the grace of God could soften and change them; and then,
though their case was deplorably miserable, the providence of God would
redress all their grievances. Now, 1. It is certain that this was
fulfilled in their return from their captivity in Babylon. It was a
wonderful instance of their repentance and reformation that Ephraim,
who had been joined to idols, renounced them, and said, What have I to
do any more with idols? That captivity effectually cured them of
idolatry; and then God planted them again in their own land and did
them good. But, 2. Some think that it is yet further to be accomplished
in the conversion of the Jews who are now dispersed, their repentance
for the sin of their fathers in crucifying Christ, their return to God
through him, and their accession to the Christian church. But, alas!
who shall live when God doth this?
The Advantages of Revelation. (b. c. 1451.)
11 For this commandment which I command thee this day, it is not hidden
from thee, neither is it far off. 12 It is not in heaven, that thou
shouldest say, Who shall go up for us to heaven, and bring it unto us,
that we may hear it, and do it? 13 Neither is it beyond the sea, that
thou shouldest say, Who shall go over the sea for us, and bring it unto
us, that we may hear it, and do it? 14 But the word is very nigh unto
thee, in thy mouth, and in thy heart, that thou mayest do it.
Moses here urges them to obedience from the consideration of the
plainness and easiness of the command.
I. This is true of the law of Moses. They could never plead in excuse
of their disobedience that God had enjoined them that which was either
unintelligible or impracticable, impossible to be known or to be done
(v. 11): It is not hidden from thee. That is, not send messengers to
heaven (v. 12), to enquire what thou must do to please God; nor needest
thou go beyond sea (v. 13), as the philosophers did, that travelled
through many and distant regions in pursuit of learning; no, thou art
not put to that labour and expense; nor is the commandment within the
reach of those only that have a great estate or a refined genius, but
it is very nigh unto thee, v. 14. It is written in thy books, made
plain upon tables, so that he that runs may read it; thy priests' lips
keep this knowledge, and, when any difficulty arises, thou mayest ask
the law at their mouth, Mal. ii. 7. It is not communicated in a strange
language; but it is in thy mouth, that is, in the vulgar tongue that is
commonly used by thee, in which thou mayest hear it read, and talk of
it familiarly among thy children. It is not wrapped up in obscure
phrases or figures to puzzle and amuse thee, or in hieroglyphics, but
it is in thy heart; it is delivered in such a manner as that it is
level to thy capacity, even to the capacity of the meanest." 2. "It is
not too hard nor heavy for thee:" so the Septuagint reads it, v. 11.
Thou needest not say, "As good attempt to climb to heaven, or flee upon
the wings of the morning to the uttermost part of the sea, as go about
to do all the words of this law:" no, the matter is not so; it is no
such intolerable yoke as some ill-minded people represent it. It was
indeed a heavy yoke in comparison with that of Christ (Acts xv. 10),
but not in comparison with the idolatrous services of the neighbouring
nations. God appeals to themselves that he had not made them to serve
with an offering, nor wearied them with incense, Isa. xliii. 23; Mic.
vi. 3. But he speaks especially of the moral law, and its precepts:
"That is very nigh thee, consonant to the law of nature, which would
have been found in every man's heart, and every man's mouth, if he
would but have attended to it. There is that in thee which consents to
the law that it is good, Rom. vii. 16. Thou hast therefore no reason to
complain of any insuperable difficulty in the observance of it."
II. This is true of the gospel of Christ, to which the apostle applies
it, and makes it the language of the righteousness which is of faith,
Rom. x. 6-8. And many think this is principally intended by Moses here;
for he wrote of Christ, John v. 46. This is God's commandment now under
the gospel that we believe in the name of his Son Jesus Christ, 1 John
iii. 23. If we ask, as the blind man did, Lord, who is he? or where is
he, that we may believe on him? (John ix. 36), this scripture gives an
answer, We need not go up to heaven, to fetch him thence, for he has
come down thence in his incarnation; nor down to the deep, to fetch him
thence, for thence he has come up in his resurrection. But the word is
nigh us, and Christ in that word; so that if we believe with the heart
that the promises of the incarnation and resurrection of the Messiah
are fulfilled in our Lord Jesus, and receive him accordingly, and
confess him with our mouth, we have then Christ with us, and we shall
be saved. He is near, very near, that justifies us. The law was plain
and easy, but the gospel much more so.
15 See, I have set before thee this day life and good, and death and
evil; 16 In that I command thee this day to love the Lord thy God, to
walk in his ways, and to keep his commandments and his statutes and his
judgments, that thou mayest live and multiply: and the Lord thy God
shall bless thee in the land whither thou goest to possess it. 17 But
if thine heart turn away, so that thou wilt not hear, but shalt be
drawn away, and worship other gods, and serve them; 18 I denounce
unto you this day, that ye shall surely perish, and that ye shall not
prolong your days upon the land, whither thou passest over Jordan to go
to possess it. 19 I call heaven and earth to record this day against
you, that I have set before you life and death, blessing and cursing:
therefore choose life, that both thou and thy seed may live: 20 That
thou mayest love the Lord thy God, and that thou mayest obey his voice,
and that thou mayest cleave unto him: for he is thy life, and the
length of thy days: that thou mayest dwell in the land which the Lord
sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give
them.
Moses here concludes with a very bright light, and a very strong fire,
that, if possible, what he had been preaching of might find entrance
into the understanding and affections of this unthinking people. What
could be said more moving, and more likely to make deep and lasting
impressions? The manner of his treating with them is so rational, so
prudent, so affectionate, and every way so apt to gain the point, that
it abundantly shows him to be in earnest, and leaves them inexcusable
in their disobedience.
I. He states the case very fairly. He appeals to themselves concerning
it whether he had not laid the matter as plainly as they could wish
before them. 1. Every man covets to obtain life and good, and to escape
death and evil, desires happiness and dreads misery. "Well," says he,
"I have shown you the way to obtain all the happiness you can desire
and to avoid all misery. Be obedient, and all shall be well, and
nothing amiss." Our first parents ate the forbidden fruit, in hopes of
getting thereby the knowledge of good and evil; but it was a miserable
knowledge they got, of good by the loss of it, and of evil by the sense
of it; yet such is the compassion of God towards man that, instead of
giving him to his own delusion, he has favoured him by his word with
such a knowledge of good and evil as will make him for ever happy if it
be not his own fault. 2. Every man is moved and governed in his actions
by hope and fear, hope of good and fear of evil, real of apparent.
"Now," says Moses, "I have tried both ways; if you will be either drawn
to obedience by the certain prospect of advantage by it, or driven to
obedience by the no less certain prospect of ruin in case you be
disobedient--if you will be wrought upon either way, you will be kept
close to God and your duty; but, if you will not, you are utterly
inexcusable." Let us, then, hear the conclusion of the whole matter.
(1.) If they and theirs would love God and serve him, they should live
and be happy, v. 16. If they would love God, and evidence the sincerity
of their love by keeping his commandments--if they would make
conscience of keeping his commandments, and do it from a principle of
love--then God would do them good, and they should be as happy as his
love and blessing could make them. (2.) If they or theirs should at any
time turn from God, desert his service, and worship other gods this
would certainly be their ruin, v. 17, 18. Observe, It is not for every
failure in the particulars of their duty that ruin is threatened, but
for apostasy and idolatry: though every violation of the command
deserved the curse, yet the nation would be destroyed by that only
which is the violation of the marriage covenant. The purport of the New
Testament is much the same; this, in like manner, sets before us life
and death, good and evil; He that believes shall be saved; he that
believes not shall be damned, Mark xvi. 16. And this faith includes
love and obedience. To those who by patient continuance in well doing
seek for glory, honour, and immortality, God will give eternal life.
But to those that are contentious, and do not obey the truth, but obey
unrighteousness (and so, in effect, worship other gods and serve them),
will be rendered the indignation and wrath of an immortal God, the
consequence of which must needs be the tribulation and anguish of an
immortal soul, Rom. ii. 7-9.
II. Having thus stated the case, he fairly puts them to their choice,
with a direction to them to choose well. He appeals to heaven and earth
concerning his fair and faithful dealing with them, v. 19. They could
not but own that whatever was the issue he had delivered his soul;
therefore, that they might deliver theirs, he bids them choose life,
that is, choose to do their duty, which would be their life. Note, 1.
Those shall have life that choose it: those that choose the favour of
God and communion with him for their felicity, and prosecute their
choice as they ought, shall have what they choose. 2. Those that come
short of life and happiness must thank themselves; they would have had
it if they had chosen it when it was put to their choice: but they die
because they will die; that is, because they do not like the life
promised upon the terms proposed.
III. In the last verse, 1. He shows them, in short, what their duty is,
to love God, and to love him as the Lord, a Being most amiable, and as
their God, a God in covenant with them; and, as an evidence of this
love, to obey his voice in every thing, and by a constancy in this love
and obedience to cleave to him, and never to forsake him in affection
or practice. 2. He shows them what reason there was for this duty,
inconsideration, (1.) Of their dependence upon God: He is thy life, and
the length of thy days. He gives life, preserves life, restores life,
and prolongs it by his power though it is a frail life, and by his
patience though it is a forfeited life: he sweetens life with his
comforts, and is the sovereign Lord of life; in his hand our breath is.
Therefore we are concerned to keep ourselves in his love; for it is
good having him our friend, and bad having him our enemy. (2.) Of their
obligation to him for the promise of Canaan made to their fathers and
ratified with an oath. And, (3.) Of their expectations from him in
performance of that promise: "Love God, and serve him, that thou mayest
dwell in that land of promise which thou mayest be sure he can give,
and uphold to thee who is thy life and the length of thy days." All
these are arguments to us to continue in love and obedience to the God
of our mercies.
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D E U T E R O N O M Y
CHAP. XXXI.
In this chapter Moses, having finished his sermon, I. Encourages both
the people who were now to enter Canaan (ver. 1-6), and Joshua who was
to lead them, ver. 7, 8, 23. And, II. He takes care for the keeping of
these things always in their remembrance after his decease, 1. By the
book of the law which was, (1.) Written. (2.) Delivered into the
custody of the priests, ver. 9, and 24-27. (3.) Ordered to be publicly
read every seventh year, ver. 10-13. 2. By a song which God orders
Moses to prepare for their instruction and admonition. (1.) He calls
Moses and Joshua to the door of the tabernacle, ver. 14, 15. (2.) He
foretells the apostasy of Israel in process of time, and the judgments
they would thereby bring upon themselves, ver. 16-18. (3.) He
prescribes the following song to be a witness against them, ver. 19-21.
(4.) Moses wrote it, ver. 22. And delivered it to Israel, with an
intimation of the design of it, as he had received it from the Lord,
ver. 28, &c.
Solemn Warnings; Joshua Encouraged. (b. c. 1451.)
1 And Moses went and spake these words unto all Israel. 2 And he said
unto them, I am a hundred and twenty years old this day; I can no more
go out and come in: also the Lord hath said unto me, Thou shalt not go
over this Jordan. 3 The Lord thy God, he will go over before thee,
and he will destroy these nations from before thee, and thou shalt
possess them: and Joshua, he shall go over before thee, as the Lord
hath said. 4 And the Lord shall do unto them as he did to Sihon and
to Og, kings of the Amorites, and unto the land of them, whom he
destroyed. 5 And the Lord shall give them up before your face, that
ye may do unto them according unto all the commandments which I have
commanded you. 6 Be strong and of a good courage, fear not, nor be
afraid of them: for the Lord thy God, he it is that doth go with thee;
he will not fail thee, nor forsake thee. 7 And Moses called unto
Joshua, and said unto him in the sight of all Israel, Be strong and of
a good courage: for thou must go with this people unto the land which
the Lord hath sworn unto their fathers to give them; and thou shalt
cause them to inherit it. 8 And the Lord, he it is that doth go
before thee; he will be with thee, he will not fail thee, neither
forsake thee: fear not, neither be dismayed.
Loth to part (we say) bids oft farewell. Moses does so to the children
of Israel: not because he was loth to go to God, but because he was
loth to leave them, fearing that when he had left them they would leave
God. He had finished what he had to say to them by way of counsel and
exhortation: here he calls them together to give them a word of
encouragement, especially with reference to the wars of Canaan, in
which they were now to engage. It was a discouragement to them that
Moses was to be removed at a time when he could so ill be spared:
though Joshua was continued to fight for them in the valley, they would
want Moses to intercede for them on the hill, as he did, Exod. xvii.
10. But there is no remedy: Moses can no more go out and come in, v. 2.
Not that he was disabled by any decay either of body or mind; for his
natural force was not abated, ch. xxiv. 7. But he cannot any longer
discharge his office; for, 1. He is 120 years old, and it is time for
him to think of resigning his honour and returning to his rest. He that
had arrived at so great an age then, when seventy or eighty was the
ordinary stint, as appears by the prayer of Moses (Ps. xc. 10), might
well think that he had accomplished as a hireling his day. 2. He is
under a divine sentence: Thou shalt not go over Jordan. Thus a full
stop was put to his usefulness; hitherto he must go, hitherto he must
serve, but no further. So God had appointed it and Moses acquiesces:
for I know not why we should any of us desire to live a day longer than
while God has work for us to do; nor shall we be accountable for more
time than is allotted us. But, though Moses must not go over himself,
he is anxious to encourage those that must.
I. He encourages the people; and never could any general animate his
soldiers upon such good grounds as those on which Moses here encourages
Israel. 1. He assures them of the constant presence of God with them
(v. 3): The Lord thy God. that has led thee and kept thee hitherto will
go over before thee; and those might follow boldly who were sure that
they had God for their leader. He repeats it again (v. 6) with an
emphasis: "The Lord thy God, the great Jehovah, who is thine in
covenant, he it is, he and no less, he and no other, that goes before
thee; not only who by his promise has assured thee that he will go
before thee; but by his ark, the visible token of his presence, shows
thee that he does actually go before thee." And he repeats it with
enlargement: "Not only he goes over before thee at first, to bring thee
in, but he will continue with thee all along, with thee and thine; he
will not fail thee nor forsake thee; he will not disappoint thy
expectations in any strait, nor will he ever desert thy interest; be
constant to him, and he will be so to thee." This is applied by the
apostle to all God's spiritual Israel, for the encouragement of their
faith and hope; unto us is this gospel preached, as well as unto them
He will never fail thee, nor forsake thee, Heb. xiii. 5. 2. He commends
Joshua to them for a leader: Joshua, he shall go over before thee, v.
3. One whose conduct, and courage, and sincere affection to their
interest, they had had long experience of; and one whom God had
ordained and appointed to be their leader, and therefore, no doubt,
would own and bless, and make a blessing to them. See Num. xxvii. 18.
Note, It is a great encouragement to a people when, instead of some
useful instruments that are removed, God raises up others to carry on
his work. 3. He ensures their success. The greatest generals, supported
with the greatest advantages, must yet own the issues of war to be
doubtful and uncertain; the battle is not always to the strong nor to
the bold; an ill accident unthought of may turn the scale against the
highest hopes. But Moses had warrant from God to assure Israel that,
notwithstanding the disadvantages they laboured under, they should
certainly be victorious. A coward will fight when he is sure to be a
conqueror. God undertakes to do the work--he will destroy these
nations; and Israel shall do little else than divide the spoil--thou
shalt possess them, v. 3. Two things might encourage their hopes of
this:--(1.) The victories they had already obtained over Sihon and Og
(v. 4), from which they might infer both the power of God, that he
could do what he had done, and the purpose of God, that he would finish
what he had begun to do. Thus must we improve our experience. (2.) The
command God had given them to destroy the Canaanites (ch. vii. 2; xii.
2), to which he refers here (v. 5, that you may do unto them according
to all which I have commanded you), and from which they might infer
that, if God had commanded them to destroy the Canaanites, no doubt he
would put it into the power of their hands to do it. Note, What God has
made our duty we have reason to expect opportunity and assistance from
him for the doing of. So that from all this he had reason enough to bid
them be strong and of a good courage, v. 6. While they had the power of
God engaged for them they had no reason to fear all the powers of
Canaan engaged against them.
II. He encourages Joshua, v. 7, 8. Observe, 1. Though Joshua was an
experienced general, and a man of approved gallantry and resolution,
who had already signalized himself in many brave actions, yet Moses saw
cause to bid him be of good courage, now that he was entering upon a
new scene of action; and Joshua was far from taking it as an affront,
or as a tacit questioning of his courage, to be thus charged, as
sometimes we find proud and peevish spirits invidiously taking
exhortations and admonitions for reproaches and reflections. Joshua
himself is very well pleased to be admonished by Moses to be strong and
of good courage. 2. He gives him this charge in the sight of all
Israel, that they might be the more observant of him whom they saw thus
solemnly inaugurated, and that he might set himself the more to be an
example of courage to the people who were witnesses to this charge here
given to him as well as to themselves. 3. He gives him the same
assurances of the divine presence, and consequently of a glorious
success, that he had given the people. God would be with him, would not
forsake him, and therefore he should certainly accomplish the glorious
enterprise to which he was called and commissioned: Thou shalt cause
them to inherit the land of promise. Note, Those shall speed well that
have God with them; and therefore they ought to be of good courage.
Through God let us do valiantly, for through him we shall do
victoriously; if we resist the devil, he shall flee, and God shall
shortly tread him under our feet.
The Reading of the Law. (b. c. 1451.)
9 And Moses wrote this law, and delivered it unto the priests the sons
of Levi, which bare the ark of the covenant of the Lord, and unto all
the elders of Israel. 10 And Moses commanded them, saying, At the end
of every seven years, in the solemnity of the year of release, in the
feast of tabernacles, 11 When all Israel is come to appear before the
Lord thy God in the place which he shall choose, thou shalt read this
law before all Israel in their hearing. 12 Gather the people
together, men, and women, and children, and thy stranger that is within
thy gates, that they may hear, and that they may learn, and fear the
Lord your God, and observe to do all the words of this law: 13 And
that their children, which have not known any thing, may hear, and
learn to fear the Lord your God, as long as ye live in the land whither
ye go over Jordan to possess it.
The law was given by Moses; so it is said, John i. 17. He was not only
entrusted to deliver it to that generation, but to transmit it to the
generations to come; and here it appears that he was faithful to that
trust.
I. Moses wrote this law, v. 9. The learned bishop Patrick understands
this of all the five books of Moses, which are often called the law; he
supposes that though Moses had written most of the Pentateuch before,
yet he did not finish it till now; now he put his last hand to that
sacred volume. Many think that the law here (especially since it is
called this law, this grand abridgment of the law) is to be understood
of this book of Deuteronomy; all those discourses to the people which
have taken up this whole book, he, being in them divinely inspired,
wrote them as the word of God. He wrote this law, 1. That those who had
heard it might often review it themselves, and call it to mind. 2. That
it might be the more safely handed down to posterity. Note, The church
has received abundance of advantage from the writing, as well as from
the preaching, of divine things; faith comes not only by hearing, but
by reading. The same care that was taken of the law, thanks be to God,
is taken of the gospel too; soon after it was preached it was written,
that it might reach to those on whom the ends of the world shall come.
II. Having written it, he committed it to the care and custody of the
priests and elders. He delivered one authentic copy to the priests, to
be laid up by the ark (v. 26), there to remain as a standard by which
all other copies must be tried. And it is supposed that he gave another
copy to the elders of each tribe, to be transcribed by all of that
tribe that were so disposed. Some observe that the elders, as well as
the priests, were entrusted with the law, to intimate that magistrates
by the power, as well as ministers by their doctrine, are to maintain
religion, and to take care that the law be not broken nor lost.
III. He appointed the public reading of this law in a general assembly
of all Israel every seventh year. The pious Jews (it is very probable)
read the laws daily in their families, and Moses of old time was read
in the synagogue every sabbath day, Acts xv. 21. But once in seven
years, that the law might be the more magnified and made honourable, it
must be read in a general assembly. Though we read the word in private,
we must not think it needless to hear it read in public. Now here he
give direction,
1. When this solemn reading of the law must be, that the time might add
to the solemnity; it must be done, (1.) In the year of release. In that
year the land rested, so that they could the better spare time to
attend this service. Servants who were then discharged, and poor
debtors who were then acquitted from their debts, must know that,
having the benefit of the law, it was justly expected they should yield
obedience to it, and therefore give up themselves to be God's servants,
because he had loosed their bonds. The year of release was typical of
gospel grace, which therefore is called the acceptable year of the
Lord; for our remission and liberty by Christ engage us to keep his
commandments, Luke i. 74, 75. (2.) At the feast of tabernacles in that
year. In that feast they were particularly required to rejoice before
God, Lev. xxiii. 40. Therefore then they must read the law, both to
qualify their mirth and keep it in due bounds, and to sanctify their
mirth, that they might make the law of God the matter of their
rejoicing, and might read it with pleasure and not as a task.
2. To whom it must be read: To all Israel (v. 11), men, women, and
children, and the strangers, v. 12. The women and children were not
obliged to go up to the other feasts, but to this only in which the law
was read. Note, It is the will of God that all people should acquaint
themselves with his word. It is a rule to all, and therefore should be
read to all. It is supposed that, since all Israel could not possibly
meet in one place, nor could one man's voice reach them all, as many as
the courts of the Lord's house would hold met there, and the rest at
the same time in their synagogues. The Jewish doctors say that the
hearers were bound to prepare their hearts, and to hear with fear and
reverence, and with joy and trembling, as in the day when the law was
given on Mount Sinai; and, though there were great and wise men who
knew the whole law very well, yet they were bound to hear with great
attention; for he that reads is the messenger of the congregation to
cause the words of God to be heard. I wish those that hear the gospel
read and preached would consider this.
3. By whom it must be read: Thou shalt read it (v. 11), "Thou, O
Israel," by a proper person appointed for that purpose; or, "Thou, O
Joshua," their chief ruler; accordingly we find that he did read the
law himself, Josh. viii. 34, 35. So did Josiah, 2 Chron. xxxiv. 30, and
Ezra, Neh. viii. 3. And the Jews say that the king himself (when they
had one) was the person that read in the courts of the temple, that a
pulpit was set up for that purpose in the midst of the court, in which
the king stood, that the book of the law was delivered to him by the
high priest, that he stood up to receive it, uttered a prayer (as every
one did that was to read the law in public) before he read; and then,
if he pleased, he might sit down and read. But if he read standing it
was thought the more commendable, as (they say) king Agrippa did. Here
let me offer it as a conjecture that Solomon is called the preacher, in
his Ecclesiastes, because he delivered the substance of that book in a
discourse to the people, after his public reading of the law in the
feast of tabernacles, according to this appointment here.
4. For what end it must be thus solemnly read. (1.) That the present
generation might hereby keep up their acquaintance with the law of God,
v. 12. They must hear, that they may learn, and fear God, and observe
to do their duty. See here what we are to aim at in hearing the word;
we must hear, that we may learn and grow in knowledge; and every time
we read the scriptures we shall find that there is still more and more
to be learned out of them. We must learn, that we may fear God, that
is, that we may be duly affected with divine things; and must fear God,
that we may observe and do the words of his law; for in vain do we
pretend to fear him if we do not obey him. (2.) That the rising
generation might betimes be leavened with religion (v. 13); not only
that those who know something may thus know more, but that the children
who have not known any thing may betimes know this, how much it is
their interest as well as duty to fear God.
Apostasy Foretold. (b. c. 1451.)
14 And the Lord said unto Moses, Behold, thy days approach that thou
must die: call Joshua, and present yourselves in the tabernacle of the
congregation, that I may give him a charge. And Moses and Joshua went,
and presented themselves in the tabernacle of the congregation. 15
And the Lord appeared in the tabernacle in a pillar of a cloud: and the
pillar of the cloud stood over the door of the tabernacle. 16 And the
Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and
this people will rise up, and go a whoring after the gods of the
strangers of the land, whither they go to be among them, and will
forsake me, and break my covenant which I have made with them. 17
Then my anger shall be kindled against them in that day, and I will
forsake them, and I will hide my face from them, and they shall be
devoured, and many evils and troubles shall befall them; so that they
will say in that day, Are not these evils come upon us, because our God
is not among us? 18 And I will surely hide my face in that day for
all the evils which they shall have wrought, in that they are turned
unto other gods. 19 Now therefore write ye this song for you, and
teach it the children of Israel: put it in their mouths, that this song
may be a witness for me against the children of Israel. 20 For when I
shall have brought them into the land which I sware unto their fathers,
that floweth with milk and honey; and they shall have eaten and filled
themselves, and waxen fat; then will they turn unto other gods, and
serve them, and provoke me, and break my covenant. 21 And it shall
come to pass, when many evils and troubles are befallen them, that this
song shall testify against them as a witness; for it shall not be
forgotten out of the mouths of their seed: for I know their imagination
which they go about, even now, before I have brought them into the land
which I sware.
Here, I. Moses and Joshua are summoned to attend the divine majesty at
the door of the tabernacle, v. 14. Moses is told again that he must
shortly die; even those that are most ready and willing to die have
need to be often reminded of the approach of death. In consideration of
this, he must come himself to meet God; for whatever improves our
communion with God furthers our preparation for death. He must also
bring Joshua with him to be presented to God for a successor, and to
receive his commission and charge. Moses readily obeys the summons, for
he was not one of those that look with an evil eye upon their
successors, but, on the contrary, rejoiced in him.
II. God graciously gives them the meeting: He appeared in the
tabernacle (as the shechinah used to appear) in a pillar of a cloud, v.
15. This is the only time in all this book that we read of the glory of
God appearing, whereas we often read of it in the three foregoing
books, which perhaps signifies that in the latter days, under the
evangelical law, such visible appearances as these of the divine glory
are not to be expected, but we must take heed to the more sure word of
prophecy.
III. He tells Moses that, after his death, the covenant which he had
taken so much pains to make between Israel and their God would
certainly be broken. 1. That Israel would forsake God, v. 16. And we
may be sure that if the covenant between God and man be broken the
blame must lie on man, it is he that breaks it; we have often observed
it, That God never leaves any till they first leave him. Worshipping
the gods of the Canaanites (who had been the natives, but henceforward
were to be looked upon as the strangers of that land) would undoubtedly
be counted a deserting of God, and, like adultery, a violation of the
covenant. Thus still those are revolters from Christ, and will be so
adjudged, who either make a god of their money by reigning covetousness
or a god of their belly by reigning sensuality. Those that turn to
other gods (v. 18) forsake their own mercies. This apostasy of theirs
is foretold to be the effect of their prosperity (v. 20): They shall
have eaten and filled themselves; this is all they will aim at in
eating, to gratify their own appetites, and then they will wax fat,
grow secure and sensual; their security will take off their dread of
God and his judgments; and their sensuality will incline them to the
idolatries of the heathen, which made provision for the flesh to fulfil
the lusts of it. Note, God has a clear and infallible foresight of all
the wickedness of the wicked, and has often covenanted with those who
he knew would deal very treacherously (Isa. xlviii. 8), and conferred
many favours on those who he knew would deal very ungratefully. 2. That
then God would forsake Israel; and justly does he cast those off who
had so unjustly cast him off (v. 17): My anger shall be kindled against
them, and I will forsake them. His providence would forsake them, no
longer to protect and prosper them, and then they would become a prey
to all their neighbours. His spirit and grace would forsake them, no
longer to teach and guide them, and then they would be more and more
bigoted, besotted, and hardened in their idolatries. Thus many evils
and troubles would befal them. (v. 17, 21), which would be such
manifest indications of God's displeasure against them that they
themselves would be constrained to own it: Have not these evils come
upon us because our God is not among us? Those that have sinned away
their God will find that thereby they pull all mischiefs upon their own
heads. But that which completed their misery was that God would hide
his face from them in that day, that day of their trouble and distress,
v. 18. Whatever outward troubles we are in, if we have but the light of
God's countenance, we may be easy. But, if God hide his face from us
and our prayers, we are undone.
IV. He directs Moses to deliver them a song, in the composing of which
he should be divinely inspired, and which should remain a standing
testimony for God as faithful to them in giving them warning, and
against them as persons false to themselves in not taking the warning,
v. 19. The written word in general, as well as this song in particular,
is a witness for God against all those that break covenant with him. It
shall be for a testimony, Matt. xxiv. 14. The wisdom of man has devised
many ways of conveying the knowledge of good and evil, by laws,
histories, prophecies, proverbs, and, among the rest, by songs; each
has its advantages. And the wisdom of God has in the scripture made use
of them all, that ignorant and careless men might be left inexcusable.
1. This song, if rightly improved, might be a means to prevent their
apostasy; for in the inditing of it God had an eye to their present
imagination, now, before they were brought into the land of promise, v.
21. God knew very well that there were in their hearts such gross
conceits of the deity, and such inclinations of idolatry, that they
would be tinder to the sparks of that temptation; and therefore in this
song he gives them warning of their danger that way. Note, The word of
God is a discerner of the thoughts and intents of men's hearts, and
meets with them strangely by its reproofs and corrections, Heb. iv. 12.
Compare 1 Cor. xiv. 25. Ministers who preach the word know not the
imaginations men go about, but God, whose word it is, knows perfectly.
2. If this song did not prevent their apostasy, yet it might help to
bring them to repentance, and to recover them from their apostasy. When
their troubles come upon them, this song shall not be forgotten, but
may serve as a glass to show them their own faces, that they may humble
themselves, and return to him from whom they have revolted. Note, Those
for whom God has mercy in store he may leave to fall, yet he will
provide means for their recovery. Medicines are prepared before-hand
for their cure.
The Song of Moses. (b. c. 1451.)
22 Moses therefore wrote this song the same day, and taught it the
children of Israel. 23 And he gave Joshua the son of Nun a charge,
and said, Be strong and of a good courage: for thou shalt bring the
children of Israel into the land which I sware unto them: and I will be
with thee. 24 And it came to pass, when Moses had made an end of
writing the words of this law in a book, until they were finished, 25
That Moses commanded the Levites, which bare the ark of the covenant of
the Lord, saying, 26 Take this book of the law, and put it in the
side of the ark of the covenant of the Lord your God, that it may be
there for a witness against thee. 27 For I know thy rebellion, and
thy stiff neck: behold, while I am yet alive with you this day, ye have
been rebellious against the Lord; and how much more after my death?
28 Gather unto me all the elders of your tribes, and your officers,
that I may speak these words in their ears, and call heaven and earth
to record against them. 29 For I know that after my death ye will
utterly corrupt yourselves, and turn aside from the way which I have
commanded you; and evil will befall you in the latter days; because ye
will do evil in the sight of the Lord, to provoke him to anger through
the work of your hands. 30 And Moses spake in the ears of all the
congregation of Israel the words of this song, until they were ended.
Here, I. The charge is given to Joshua, which God has said (v. 14) he
would give him. The same in effect that Moses had given him. The same
in effect that Moses had given him (v. 7): Be strong and of a good
courage, v. 23. Joshua had now heard from God so much of the wickedness
of the people whom he was to have the conduct of as could not but be a
discouragement to him: "Nay," says God, "how bad soever they are, thou
shalt go through thy understanding, for I will be with thee. Thou shalt
put them into possession of Canaan. If they afterwards by their sin
throw themselves out of it again, that will be no fault of thine, nor
any dishonour to thee, therefore be of good courage."
II. The solemn delivery of the book of the law to the Levites, to be
deposited in the side of the ark, is here again related (v. 24-26), of
which before, v. 9. Only they are here directed where to treasure up
this precious original, not in the ark (there only the two tables were
preserved), but in another box by the side of the ark. It is probable
that this was the very book that was found in the house of the Lord
(having been somehow or other misplaced) in the days of Josiah (2
Chron. xxxiv. 14), and so perhaps the following words here, that it may
be a witness against thee, may particularly point at that event, which
happened so long after; for the finding of this very book occasioned
the public reading of it by Josiah himself, for a witness against a
people who were then almost ripe for their ruin by the Babylonians.
III. The song which follows in the next chapter is here delivered to
Moses, and by him to the people. He wrote it first (v. 22), as the
Spirit of God indited it, and then spoke it in the ears of all the
congregation (v. 30), and taught it to them (v. 22), that is, gave out
copies of it, and ordered the people to learn it by heart. It was
delivered by word of mouth first, and afterwards in writing, to the
elders and officers, as the representatives of their respective tribes
(v. 28), by them to be transmitted to their several families and
households. It was delivered to them with a solemn appeal to heaven and
earth concerning the fair warning which was given them by it of the
fatal consequences of their apostasy from God, and with a declaration
of the little joy and little hope Moses had in and concerning them. 1.
He declares what little joy he had had of them while he was with them,
v. 27. It is not in a passion that he says, I know thy rebellion (as
once he said unadvisedly, Hear now, you rebels), but it is the result
of a long acquaintance with them: you have been rebellious against the
Lord. Their rebellions against himself he makes no mention of: these he
had long since forgiven and forgotten; but they must be made to hear of
their rebellions against God, that they may be ever repented of and
never repeated. 2. What little hopes he had of them now that he was
leaving them. From what God had now said to him (v. 16) more than from
his own experience of them, though that was discouraging enough, he
tells them (v. 29), I know that after my death you will utterly corrupt
yourselves. Many a sad thought, no doubt, it occasioned to this good
man, to foresee the apostasy and ruin of a people he had taken so much
pains with, in order to them good and make them happy; but this was his
comfort, that he had done his duty, and that God would be glorified, if
not in their settlement, yet in their dispersion. Thus our Lord Jesus,
a little before his death, foretold the rise of false Christs and false
prophets (Matt. xxiv. 24), notwithstanding which, and all the
apostasies of the latter times, we may be confident that the gates of
hell shall not prevail against the church, for the foundation of God
stands sure.
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D E U T E R O N O M Y
CHAP. XXXII.
In this chapter we have, I. The song which Moses, by the appointment of
God, delivered to the children of Israel, for a standing admonition to
them, to take heed of forsaking God. This takes up most of the chapter,
in which we have, 1. The preface, ver. 1, 2. 2. A high character of
God, and, in opposition to that, a bad character of the people of
Israel, ver. 3-6. 3. A rehearsal of the great things God had done for
them, and in opposition to that an account of their ill carriage
towards him, ver. 7-18. 4. A prediction of the wasting destroying
judgments which God would bring upon them for their sins, in which God
is here justified by the many aggravations of their impieties, ver.
19-33. 5. A promise of the destruction of their enemies and oppressors
at last, and the glorious deliverance of a remnant of Israel, ver.
36-43. II. The exhortation with which Moses delivered this song to
them, ver. 41-47. III. The orders God gives to Moses to go up to Mount
Nebo and die, ver. 48, &c.
The Song of Moses. (b. c. 1451.)
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the
words of my mouth. 2 My doctrine shall drop as the rain, my speech
shall distil as the dew, as the small rain upon the tender herb, and as
the showers upon the grass: 3 Because I will publish the name of the
Lord: ascribe ye greatness unto our God. 4 He is the Rock, his work
is perfect: for all his ways are judgment: a God of truth and without
iniquity, just and right is he. 5 They have corrupted themselves,
their spot is not the spot of his children: they are a perverse and
crooked generation. 6 Do ye thus requite the Lord, O foolish people
and unwise? is not he thy father that hath bought thee? hath he not
made thee, and established thee?
Here is, I. A commanding preface or introduction to this song of Moses,
v. 1, 2. He begins, 1. With a solemn appeal to heaven and earth
concerning the truth and importance of what he was about to say, and
the justice of the divine proceedings against a rebellious and
backsliding people, for he had said (ch. xxxi. 28) that he would in
this song call heaven and earth to record against them. Heaven and
earth would sooner hear than this perverse and unthinking people; for
they revolt not from the obedience to their Creator, but continue to
this day, according to his ordinances, as his servants (Ps. cxix.
89-91), and therefore will rise up in judgment against rebellious
Israel. Heaven and earth will be witnesses against sinners, witnesses
of the warning given them and of their refusal to take the warning (see
Job xx. 27); the heaven shall reveal his iniquity, and the earth shall
rise up against him. Or heaven and earth are here put for the
inhabitants of both, angels and men; both shall agree to justify God in
his proceedings against Israel, and to declare his righteousness, Ps.
l. 6; see Rev. xix. 1, 2. 2. he begins with a solemn application of
what he was about to say to the people (v. 2): My doctrine shall drop
as the rain. "It shall be a beating sweeping rain to the rebellious;"
so one of the Chaldee paraphrasts expounds the first clause. Rain is
sometimes sent for judgment, witness that with which the world was
deluged; and so the word of God, while to some it is reviving and
refreshing--a savour of life unto life, is to others terrifying and
killing--a savour of death unto death. It shall be as a sweet and
comfortable dew to those who are rightly prepared to receive it.
Observe, (1.) The subject of this song is doctrine; he had given them a
song of praise and thanksgiving (Exod. xv.), but this is a song of
instruction, for in psalms, and hymns, and spiritual songs, we are not
only to give glory to God, but to teach and admonish one another, Col.
iii. 16. Hence many of David's psalms are entitled Maschil--to give
instruction. (2.) This doctrine is fitly compared to rain and showers
which come from above, to make the earth fruitful, and accomplish that
for which they are sent. (Isa. lv. 10, 11), and depend not upon the
wisdom or will of man, Mic. v. 7. It is a mercy to have this rain come
often upon us, and our duty to drink it in, Heb. vi. 7. (3.) He
promises that his doctrine shall drop and distil as the dew, and the
small rain, which descend silently and without noise. The word preached
is likely to profit when it comes gently, and sweetly insinuates itself
into the hearts and affections of the hearers. (4.) He bespeaks their
acceptance and entertainment of it, and that it might be as sweet, and
pleasant, and welcome to them as rain to the thirsty earth, Ps. lxxii.
6. And the word of God is likely to do us good when it is thus
acceptable. (5.) The learned bishop Patrick understands it as a prayer
that his words which were sent from heaven to them might sink into
their hearts and soften them, as the rain softens the earth, and so
make them fruitful in obedience.
II. An awful declaration of the greatness and righteousness of God, v.
3, 4.
1. He begins with this, and lays it down as his first principle, (1.)
To preserve the honour of God, that no reproach might be cast upon him
for the sake of the wickedness of his people Israel; how wicked and
corrupt soever those are who are called by his name, he is just, and
right, and all that is good, and is not to be thought the worse of for
their badness. (2.) To aggravate the wickedness of Israel, who knew and
worshipped such a holy god, and yet were themselves so unholy. And,
(3.) To justify God in his dealings with them; we must abide by it,
that God is righteous, even when his judgments are a great deep, Jer.
xii. 1; Ps. xxxvi. 6.
2. Moses here sets himself to publish the name of the Lord (v. 3), that
Israel, knowing what a God he is whom they had avouched for theirs,
might never be such fools as to exchange him for a false god, a
dunghill god. He calls upon them therefore to ascribe greatness to him.
It will be of great use to us for the preventing of sin, and the
preserving of us in the way of our duty, always to keep up high and
honourable thoughts of God, and to take all occasions to express them:
Ascribe greatness to our God. We cannot add to his greatness, for it is
infinite; but we must acknowledge it, and give him the glory of it.
Now, when Moses would set forth the greatness of God, he does it, not
by explaining his eternity and immensity, or describing the brightness
of his glory in the upper world, but by showing the faithfulness of his
word, the perfection of his works, and the wisdom and equity of all the
administrations of his government; for in these his glory shines most
clearly to us, and these are the things revealed concerning him, which
belong to us and our children, v. 4. (1.) He is the rock. So he is
called six times in this chapter, and the LXX. all along translates it
Theos, God. The learned Mr. Hugh Broughton reckons that God is called
the rock eighteen times (besides in this chapter) in the Old Testament
(though in some places we translate it strength), and charges it
therefore upon the papists that they make St. Peter a god when they
make him the rock on which the church is built. God is the rock, for he
is in himself immutable immovable, and he is to all that seek him and
fly to him an impenetrable shelter, and to all that trust in him an
everlasting foundation. (2.) His work is perfect. His work of creation
was so, all very good; his works of providence are so, or will be so in
due time, and when the mystery of God shall be finished the perfection
of his works will appear to all the world. Nothing that God does can be
mended, Eccl. iii. 14. God was now perfecting what he had promised and
begun for his people Israel, and from the perfection of this work they
must take occasion to give him the glory of the perfection of all his
works. The best of men's works are imperfect, they have their flaws and
defects, and are left unfinished; but, as for God, his work is perfect;
if he begin, he will make an end. (3.) All his ways are judgment. The
ends of his ways are all righteous, and he is wise in the choice of the
means in order to those ends. Judgment signifies both prudence and
justice. The ways of the Lord are right, Hos. xiv. 9. (4.) He is a God
of truth, whose word we may take and rely upon, for he cannot lie who
is faithful to all his promises, nor shall his threatenings fall to the
ground. (5.) He is without iniquity, one who never cheated any that
trusted in him, never wronged any that appealed to his justice, nor
ever was hard upon any that cast themselves upon his mercy. (6.) Just
and right is he. As he will not wrong any by punishing them more than
they deserve, so he will not fail to recompense all those that serve
him or suffer for him. He is indeed just and right; for he will
effectually take care that none shall lose by him. Now what a bright
and amiable idea does this one verse give us of the God whom we
worship; and what reason have we then to love him and fear him, to live
a life of delight in him, dependence on him, and devotedness to him!
This is our rock, and there is no unrighteousness in him; nor can there
be, Ps. xcii. 15.
III. A high charge exhibited against the Israel of God, whose character
was in all respects the reverse of that of the God of Israel, v. 5. 1.
They have corrupted themselves. Or, It has corrupted itself; the body
of the people has: the whole head sick, and the whole heart faint. God
did not corrupt them, for just and right is he; but they are themselves
the sole authors of their own sin and ruin; and both are included in
this word. They have debauched themselves; for every man is tempted
when he is drawn away of his own lust. And they have destroyed
themselves, Hos. xiii. 9. If thou scornest, thou alone shalt bear the
guilt and grief, Prov. ix. 12. 2. Their spot is not the spot of his
children. Even God's children have their spots, while they are in this
imperfect state; for if we say we have no sin, no spot, we deceive
ourselves. But the sin of Israel was none of those; it was not an
infirmity which they strove against, watched and prayed against, but an
evil which their hearts were fully set in them to do. For, 3. They were
a perverse and crooked generation, that were actuated by a spirit of
contradiction, and therefore would do what was forbidden because it was
forbidden, would set up their own humour and fancy in opposition to the
will of God, were impatient of reproof, hated to be reformed, and went
on frowardly in the way of their heart. The Chaldee paraphrase reads
this verse thus: They have scattered or changed themselves, and not
him, even the children that served idols, a generation that has
depraved its own works, and alienated itself. Idolaters cannot hurt
God, nor do any damage to his works, nor make him a stranger to this
world. See Job xxxv. 6. No, all the hurt they do is to themselves and
their own works. The learned bishop Patrick gives another reading of
it: Did he do him any hurt? That is, "Is God the rock to be blamed for
the evils that should befal Israel? No, His children are their blot,"
that is, "All the evil that comes upon them is the fruit of their
children's wickedness; for the whole generation of them is crooked and
perverse." All that are ruined ruin themselves; they die because they
will die.
IV. A pathetic expostulation with this provoking people for their
ingratitude (v. 6): "Do you thus requite the Lord? Surely you will not
hereafter be so base and disingenuous in your carriage towards him as
you have been." 1. He reminds them of the obligations God had laid upon
them to serve him, and to cleave to him. He had been a Father to them,
had begotten them, fed them, carried them, nursed them, and borne their
manners; and would they spurn at the bowels of a Father? He had bought
them, had been at a vast expense of miracles to bring them out of
Egypt, had given men for them, and people for their life, Isa. xliii.
4. "Is not he thy Father, thy owner (so some), that has an
incontestable propriety in thee?" and the ox knoweth his owner. "he has
made thee, and brought thee into being, established thee and kept thee
in being; has he not done so? Can you deny the engagements you lie
under to him, in consideration of the great things he has done and
designed for you?" And are not our obligations, as baptized Christians,
equally great and strong to our Creator that made us, our Redeemer that
bought us, and our Sanctifier that has established us. 2. Hence he
infers the evil of deserting him and rebelling against him. For, (1.)
It was base ingratitude: "Do you thus require the Lord? Are these the
returns you make him for all his favours to you? The powers you have
from him will you employ them against him?" See Mic. vi. 3, 4; John x.
32. This is such monstrous villany as all the world will cry shame of:
call a man ungrateful, and you can call him no worse. (2.) It was
prodigious madness: O foolish people and unwise! Fools, and double
fools! who has bewitched you? Gal. iii. 1. "Fools indeed, to disoblige
one on whom you have such a necessary dependence! To forsake your own
mercies for lying vanities!" Note, All wilful sinners, especially
sinners in Israel, are the most unwise and the most ungrateful people
in the world.
7 Remember the days of old, consider the years of many generations: ask
thy father, and he will show thee; thy elders, and they will tell thee.
8 When the most High divided to the nations their inheritance, when
he separated the sons of Adam, he set the bounds of the people
according to the number of the children of Israel. 9 For the Lord's
portion is his people; Jacob is the lot of his inheritance. 10 He
found him in a desert land, and in the waste howling wilderness; he led
him about, he instructed him, he kept him as the apple of his eye. 11
As an eagle stirreth up her nest, fluttereth over her young, spreadeth
abroad her wings, taketh them, beareth them on her wings: 12 So the
Lord alone did lead him, and there was no strange god with him. 13 He
made him ride on the high places of the earth, that he might eat the
increase of the fields; and he made him to suck honey out of the rock,
and oil out of the flinty rock; 14 Butter of kine, and milk of sheep,
with fat of lambs, and rams of the breed of Bashan, and goats, with the
fat of kidneys of wheat; and thou didst drink the pure blood of the
grape.
Moses, having in general represented God to them as their great
benefactor, whom they were bound in gratitude to observe and obey, in
these verses gives particular instances of God's kindness to them and
concern for them. 1. Some instances were ancient, and for proof of them
he appeals to the records (v. 7): Remember the days of old; that is,
"Keep in remembrance the history of those days, and of the wonderful
providences of God concerning the old world, and concerning your
ancestors Abraham, Isaac, and Jacob; you will find a constant series of
mercies attending them, and how long since things were working towards
that which has now come to pass." Note, The authentic histories of
ancient times are of singular use, and especially the history of the
church in its infancy, both the Old-Testament and the New-Testament
church. 2. Others were more modern, and for proof of them he appeals to
their fathers and elders that were now alive and with them. Parents
must diligently teach their children, not only the word of God, his
laws (ch. vi. 7), and the meaning of his ordinances (Exod. xii. 26,
27), but his works also, and the methods of his providence. See Ps.
lxxviii. 3, 4, 6, 7. And children should desire the knowledge of those
things which will be of use to engage them to their duty and to direct
them in it.
Three things are here enlarged upon as instances of God's kindness to
his people Israel, and strong obligations upon them never to forsake
him:--
I. The early designation of the land of Canaan for their inheritance;
for herein it was a type and figure of our heavenly inheritance, that
it was of old ordained and prepared in the divine counsels, v. 8.
Observe,
1. When the earth was divided among the sons of men, in the days of
Peleg, after the flood, and each family had its lot, in which it must
settle, and by degrees grow up into a nation, then God had Israel in
his thoughts and in his eye; for, designing this good land into which
they were now going to be in due time an inheritance for them, he
ordered that the posterity of Canaan, rather than any other of the
families then in being, should be planted there in the meantime, to
keep possession, as it were, till Israel was ready for it, because
those families were under the curse of Noah, by which they were
condemned to servitude and ruin (Gen. ix. 25), and therefore would be
the more justly, honourably, easily, and effectually, rooted out, when
the fulness of time should come that Israel should take possession.
Thus he set the bounds of that people with an eye to the designed
number of the children of Israel, that they might have just as much as
would serve their turn. And some observe that Canaan himself, and his
eleven sons (Gen. x. 15, &c.), make up just the number of the twelve
tribes of Israel. Note, (1.) The wisdom of God has appointed the bounds
of men's habitation, and determined both the place and time of our
living in the world, Acts xvii. 26. When he gave the earth to the
children of men (Ps. cxv. 16), it was not that every man might catch as
he could; no, he divides to nations their inheritance, and will have
every one to know his own, and not to invade another's property. (2.)
Infinite wisdom has a vast reach, and designs beforehand what is
brought to pass long after. Known unto God are all his works from the
beginning to the end (Acts xv. 18), but they are not so to us, Eccl.
iii. 11. (3.) The great God, in governing the world, and ordering the
affairs of states and kingdoms, has a special regard to his church and
people, and consults their good in all. See 2 Chron. xvi. 9, and Isa.
xlv. 4. The Canaanites thought they had as good and sure a title to
their land as any of their neighbours had to theirs; but God intended
that they should only be tenants, till the Israelites, their landlords,
came. Thus God serves his own purposes of kindness to his people, by
those that neither know him nor love him, who mean not so, neither doth
their heart think so, Isa. x. 7; Mic. iv. 12.
2. The reason given for the particular care God took for this people,
so long before they were either born or thought of (as I may say), in
our world, does yet more magnify the kindness, and make it obliging
beyond expression (v. 9): For the Lord's portion is his people. All the
world is his. He is owner and possessor of heaven and earth, but his
church is his in a peculiar manner. It is his demesne, his vineyard,
his garden enclosed. He has a particular delight in it: it is the
beloved of his soul, in it he walks, he dwells, it is his rest for
ever. He has a particular concern for it, keeps it as the apple of his
eye. He has particular expectations from it, as a man has from his
portion, has a much greater rent of honour, glory, and worship, from
that distinguished remnant, than from all the world besides. That God
should be his people's portion is easy to be accounted for, for he is
their joy and felicity; but how they should be his portion, who neither
needs them nor can be benefited by them, must be resolved into the
wondrous condescensions of free grace. Even so, Father, because it
seemed good in thy eyes so to call and to account them.
II. The forming of them into a people, that they might be fit to enter
upon this inheritance, like an heir of age, at the time appointed of
the Father. And herein also Canaan was a figure of the heavenly
inheritance; for, as it was from eternity proposed and designed for all
God's spiritual Israel, so they are, in time (and it is a work of
time), fitted and made meet for it, Col. i. 12. The deliverance of
Israel out of slavery, by the destruction of their oppressors, was
attended with so many wonders obvious to sense, and had been so often
spoken of, that it needed not to be mentioned in this song; but the
gracious works God wrought upon them would be less taken notice of than
the glorious works he had wrought for them, and therefore he chooses
rather to advert to them. A great deal was done to model this people,
to cast them into some shape, and to fit them for the great things
designed for them in the land of promise; and it is here most elegantly
described.
1. He found him in a desert land, v. 10. This refers, no doubt, to the
wilderness through which God brought them to Canaan, and in which he
took so much pains with them; it is called the church in the
wilderness, Acts vii. 38. There it was born, and nursed, and educated,
that all might appear to be divine and from heaven, since they had
there no communication with any part of this earth either for food or
learning. But, because he is said to find them there, it seems designed
also to represent both the bad state and the bad character of that
people when God began first to appear for them. (1.) Their condition
was forlorn. Egypt was to them a desert land, and a waste howling
wilderness, for they were bond-slaves in it, and cried by reason of
their oppression, and were perfectly bewildered and at a loss for
relief; there God found them, and thence he fetched them. And, (2.)
Their disposition was very unpromising. So ignorant were the generality
of them in divine things, so stupid and unapt to receive the
impressions of them, so peevish and humoursome, so froward and
quarrelsome, and withal so strangely addicted to the idolatries of
Egypt, that they might well be said to be found in a desert land; for
one might as reasonably expect a crop of corn from a barren wilderness
as any good fruit of service to God from a people of such a character.
Those that are renewed and sanctified by grace should often remember
what they were by nature.
2. He led him about and instructed him. When God had them in the
wilderness he did not bring them directly to Canaan, but made them go a
great way about, and so he instructed them; that is, (1.) by this means
he took time to instruct them, and gave them commandments as they were
able to receive them. Those whose business it is to instruct others
must not expect it will be done of a sudden; learners must have time to
learn. (2.) By this means he tried their faith, and patience, and
dependence upon God, and inured them to the hardships of the
wilderness, and so instructed them. Every stage had something in it
that was instructive; even when he chastened them, he thereby taught
them out of his law. It is said (Ps. cvii. 7) that he led them forth by
the right way;. and yet here that he led them about; for God always
leads his people the right way, however to us it may seem circuitous:
so that the furthest way about proves, if not the nearest way, yet the
best way home to Canaan. How God instructed them is explained long
after (Neh. ix. 13), Thou gavest them right judgments and true laws,
good statutes, and commandments; and especially (v. 20), Thou gavest
them also thy good Spirit to instruct them; and he instructs
effectually. We may well imagine how unfit that people would have been
for Canaan had they not first gone through the discipline of the
wilderness.
3. He kept him as the apple of his eye, with all the care and
tenderness that could be, from the malignant influences of an open sky
and air, and all the perils of an inhospitable desert. The pillar of
cloud and fire was both a guide and a guard to them.
4. He did that for them which the eagle does for her nest of young
ones, v. 11, 12. The similitude was touched, Exod. xix. 4, I bore you
on eagles' wings; here it is enlarged upon. The eagle is observed to
have a strong affection for her young, and to show it, not only as
other creatures by protecting them and making provision for them, but
by educating them and teaching them to fly. For this purpose she stirs
them out of the nest where they lie dozing, flutters over them, to show
them how they must use their wings, and then accustoms them to fly upon
her wings till they have learnt to fly upon their own. This, by the
way, is an example to parents to train up their children to business,
and not to indulge them in idleness and the love of ease. God did thus
by Israel; when they were in love with their slavery, and loth to leave
it, God, by Moses, stirred them up to aspire after liberty, and many a
time kept them from returning to the house of bondage. He carried them
out of Egypt, led them into the wilderness, and now at length had led
them through it. The Lord alone did lead him, he needed not any
assistance, nor did he take any to be partner with him in the
achievement, which was a good reason why they should serve the Lord
only and no other, so much as in partnership, much less in rivalship
with him. There was no strange god with him to contribute to Israel's
salvation, and therefore there should be none to share in Israel's
homage and adoration, Ps. lxxxi. 9.
III. The settling of them in a good land. This was done in part
already, in the happy planting of the two tribes and a half, an earnest
of what would speedily and certainly be done for the rest of the
tribes. 1. They were blessed with glorious victories over their enemies
(v. 13): He made him ride on the high places of the earth, that is, he
brought him on with conquest, and brought him home with triumph. he
rode over the high places or strong holds that were kept against him,
sat in ease and honour upon the fruitful hills of Canaan. In Egypt they
looked mean, and were so, in poverty and disgrace; but in Canaan they
looked great, and were so, advanced and enriched; they rode in state,
as a people whom the King of kings delighted to honour. 2. With great
plenty of all good things. Not only the ordinary increase of the field,
but, which was uncommon, Honey out of the rock, and oil out of the
flinty rock, which may refer either, (1.) To their miraculous supply of
fresh water out of the rock that followed them in the wilderness, which
is called honey and oil, because the necessity they were reduced to
made it as sweet and acceptable as honey and oil at another time. Or,
(2.) To the great abundance of honey and oil they should find in
Canaan, even in those parts that were least fertile. The rocks in
Canaan should yield a better increase than the fields and meadows of
other countries. Other productions of Canaan are mentioned, v. 14. Such
abundance and such variety of wholesome food (and every thing the best
in its kind) that every meal might be a feast if they pleased:
excellent bread made of the best corn, here called the kidneys of the
wheat (for a grain of wheat is not unlike a kidney), butter and milk in
abundance, the flesh of cattle well fed, and for their drink, no worse
than the pure blood of the grape; so indulgent a Father was God to
them, and so kind a benefactor. Ainsworth makes the plenty of good
things in Canaan to be a figure of the fruitfulness of Christ's
kingdom, and the heavenly comforts of his word and Spirit: for the
children of his kingdom he has butter and milk, the sincere milk of the
word; and strong meat for strong men, with the wine that makes glad the
heart.
15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art
grown thick, thou art covered with fatness; then he forsook God which
made him, and lightly esteemed the Rock of his salvation. 16 They
provoked him to jealousy with strange gods, with abominations provoked
they him to anger. 17 They sacrificed unto devils, not to God; to
gods whom they knew not, to new gods that came newly up, whom your
fathers feared not. 18 Of the Rock that begat thee thou art
unmindful, and hast forgotten God that formed thee.
We have here a description of the apostasy of Israel from God, which
would shortly come to pass, and to which already they had a
disposition. One would have thought that a people under so many
obligations to their God, in duty, gratitude, and interest, would never
have turned from him; but, alas! they turned aside quickly. Here are
two great instances of their wickedness, and each of them amounted to
an apostasy from God:--
I. Security and sensuality, pride and insolence, and the other common
abuses of plenty and prosperity, v. 15. These people were called
Jeshurun--an upright people (so some), a seeing people, so others: but
they soon lost the reputation both of their knowledge and of their
righteousness; for, being well-fed, 1. They waxed fat, and grew thick,
that is, they indulged themselves in all manner of luxury and
gratifications of their appetites, as if they had nothing to do but to
make provision for the flesh, to fulfil the lusts of it. They grew fat,
that is, they grew big and unwieldy, unmindful of business, and unfit
for it; dull and stupid, careless and senseless; and this was the
effect of their plenty. Thus the prosperity of fools destroys them,
Prov. i. 32. Yet this was not the worst of it. 2. They kicked; they
grew proud and insolent, and lifted up the heel even against God
himself. If God rebuked them, either by his prophets or by his
providence, they kicked against the goad, as an untamed heifer, or a
bullock unaccustomed to the yoke, and in their rage persecuted the
prophets, and flew in the face of providence itself. And thus he
forsook God that made him (not paying due respect to his creator, nor
answering the ends of his creation), and put an intolerable contempt
upon the rock of his salvation, as if he were not indebted to him for
any past favours, nor had any dependence upon him for the future. Those
that make a god of themselves and a god of their bellies, in pride and
wantonness, and cannot bear to be told of it, certainly thereby forsake
God and show how lightly they esteem him.
II. Idolatry was the great instance of their apostasy, and which the
former led them to, as it made them sick of their religion,
self-willed, and fond of changes. Observe,
1. What sort of gods they chose and offered sacrifice to, when they
forsook the God that made them, v. 16, 17. This aggravated their sin
that those very services which they should have done to the true God
they did, (1.) To strange gods, that could not pretend to have done
them any kindness, or laid them under any obligation to them, gods that
they had no knowledge of, nor could expect any benefit by, for they
were strangers. Or they are called strange gods, because they were
other than the one only true God, to whom they were betrothed and ought
to have been faithful. (2.) To new gods, that came newly up; for even
in religion, the antiquity of which is one of its honours, vain minds
have strangely affected novelty, and, in contempt of the Ancient of
days, have been fond of new gods. A new god! can there be a more
monstrous absurdity? Would we find the right way to rest, we must ask
for the good old way, Jer. vi. 16. It was true their fathers had
worshipped other gods (Josh. xxiv. 2), and perhaps it had been some
little excuse if the children had returned to them; but to serve new
gods whom their fathers feared not, and to like them the better for
being new, was to open a door to endless idolatries. (3.) They were
such as were no gods at all, but mere counterfeits and pretenders;
their names the invention of men's fancies, and their images the work
of men's hands. Nay, (4.) They were devils. So far from being gods,
fathers and benefactors to mankind, they really were destroyers (so the
word signifies), such as aimed to do mischief. If there were any
spirits or invisible powers that possessed their idol-temples and
images, they were evil spirits and malignant powers, whom yet they did
not need to worship for fear they should hurt them, as they say the
Indians do; for those that faithfully worship God are out of the
devil's reach: nay, the devil can destroy those only that sacrifice to
him. How mad are idolaters, who forsake the rock of salvation to run
themselves upon the rock of perdition!
2. What a great affront this was to Jehovah their God. (1.) It was
justly interpreted a forgetting of him (v. 18): Of the Rock that begat
thee thou art unmindful. Mindfulness of God would prevent sin, but,
when the world is served and the flesh indulged, God is forgotten; and
can any thing be more base and unworthy than to forget the God that is
the author of our being, by whom we subsist, and in whom we live and
move? And see what comes of it, Isa. xvii. 10, 11, Because thou hast
forgotten the God of thy salvation, and hast not been mindful of the
Rock of thy strength, though the strange slips be pleasant plants at
first, yet the harvest at last will be a heap in the day of grief and
of desperate sorrow. There is nothing got by forgetting God. (2.) It
was justly resented as an inexcusable offence: They provoked him to
jealousy and to anger (v. 16), for their idols were abominations to
him. See here God's displeasure against idols, whether they be set up
in the heart or in the sanctuary. [1.] He is jealous of them, as rivals
with him for the throne in the heart. [2.] He hates them, as enemies to
his crown and government. [3.] He is, and will be, very angry with
those that have any respect or affection for them. Those consider not
what they do that provoke God; for who knows the power of his anger?
19 And when the Lord saw it, he abhorred them, because of the provoking
of his sons, and of his daughters. 20 And he said, I will hide my
face from them, I will see what their end shall be: for they are a very
froward generation, children in whom is no faith. 21 They have moved
me to jealousy with that which is not God; they have provoked me to
anger with their vanities: and I will move them to jealousy with those
which are not a people; I will provoke them to anger with a foolish
nation. 22 For a fire is kindled in mine anger, and shall burn unto
the lowest hell, and shall consume the earth with her increase, and set
on fire the foundations of the mountains. 23 I will heap mischiefs
upon them; I will spend mine arrows upon them. 24 They shall be burnt
with hunger, and devoured with burning heat, and with bitter
destruction: I will also send the teeth of beasts upon them, with the
poison of serpents of the dust. 25 The sword without, and terror
within, shall destroy both the young man and the virgin, the suckling
also with the man of gray hairs.
The method of this song follows the method of the predictions in the
foregoing chapter, and therefore, after the revolt of Israel from God,
described in the foregoing verses, here follow immediately the resolves
of divine Justice concerning them; we deceive ourselves if we think
that God will be thus mocked by a foolish faithless people, that play
fast and loose with him.
I. He had delighted in them, but now he would reject them with
detestation and disdain, v. 19. When the Lord saw their treachery, and
folly, and base ingratitude, he abhorred them, he despised them, so
some read it. Sin makes us odious in the sight of the holy God; and no
sinners are so loathsome to him as those that he has called, and that
have called themselves, his sons and his daughters, and yet have been
provoking to him. Note, The nearer any are to God in profession the
more noisome are they to him if they are defiled in a sinful way, Ps.
cvi. 39, 40.
II. He had given them the tokens of his presence with them and his
favour to them; but now he would withdraw and hide his face from them,
v. 20. His hiding his face signifies his great displeasure; they had
turned their back upon God, and now God would turn his back upon them
(compare Jer. xviii. 17 with Jer. ii. 27); but here it denotes also the
slowness of God's proceedings against them in a way of judgment. They
began in their apostasy with omissions of good, and so proceeded to
commissions of evil. In like manner God will first suspend his favours,
and let them see what the issue of that will be, what a friend they
lose when they provoke God to depart, and will try whether this will
bring them to repentance. Thus we find God hiding himself, as it were,
in expectation of the event, Isa. lvii. 17. To justify himself in
leaving them he shows that they were such as there was no dealing with;
for, 1. They were froward and a people that could not be pleased, or
obstinate in sin, and that could not be convinced and reclaimed. 2.
They were faithless, and a people that could not be trusted. When he
saved them, and took them into covenant, he said, Surely they are
children that will not lie (Isa. lxiii. 8); but when they proved
otherwise, children in whom is no faith, they deserved to be abandoned,
and that the God of truth should have no more to do with them.
III. He had done every thing to make them easy and to please them, but
now he would do that against them which should be most vexatious to
them. The punishment here answers the sin, v. 21. 1. They had provoked
God with despicable deities which were not gods at all, but vanities,
creatures of their own imagination, that could not pretend either to
merit or to repay the respects of their worshippers; the more vain and
vile the gods were after which they went a whoring the greater was the
offence to that great and good God whom they set them up in competition
with and contradiction to. This put two great evils into their
idolatry, Jer. ii. 13. 2. God would therefore plague them with
despicable enemies, that were worthless, weak, and inconsiderable, and
not deserving the name of a people, which was a great mortification to
them, and aggravated the oppressions they groaned under. The more base
the people were that tyrannised over them the more barbarous they would
be (none so insolent as a beggar on horseback), besides that it would
be infamous to Israel, who had so often triumphed over great and mighty
nations, to be themselves trampled upon by the weak and foolish, and to
come under the curse of Canaan, who was to be a servant of servants.
But God can make the weakest instrument a scourge to the strongest
sinner; and those that by sin insult their might Creator are justly
insulted by the meanest of their fellow-creatures. This was remarkably
fulfilled in the days of the judges, when they were sometimes oppressed
by the very Canaanites themselves, whom they had subdued, Judg. iv. 2.
But the apostle applies it to the conversion of the Gentiles, who had
been a people not in covenant with God, and foolish in divine things,
yet were brought into the church, sorely to the grief of the Jews, who
upon all occasions showed a great indignation at it, which was both
their sin and their punishment, as envy always is, Rom. x. 19.
IV. He had planted them in a good land, and replenished them with all
good things; but now he would strip them of all their comforts, and
bring them to ruin. The judgments threatened are very terrible, v.
22-25. 1. The fire of God's anger shall consume them, v. 22. Are they
proud of their plenty? It shall burn up the increase of the earth. Are
they confident of their strength? It shall destroy the very foundations
of their mountains: there is no fence against the judgments of God when
they come with commission to lay all waste. It shall burn to the lowest
hell, that is, it shall bring them to the very depth of misery in this
world, which yet would be but a faint resemblance of the complete and
endless misery of sinners in the other world. The damnation of hell (as
our Saviour calls it) is the fire of God's anger, fastening upon the
guilty conscience of a sinner, to its inexpressible and everlasting
torment, Isa. xxx. 33. 2. The arrows of God's judgments shall be spent
upon them, till his quiver is quite exhausted, v. 23. The judgments of
God, like arrows, fly swiftly (Ps. lxiv. 7), reaching those at a
distance who flatter themselves with hopes of escaping them, Ps. xxi.
8, 12. They come from an unseen hand, but wound mortally, for God never
misses his mark, 1 Kings xxii. 34. The particular judgments here
threatened are, (1.) Famine: they shall be burnt, or parched, with
hunger. (2.) Pestilence and other diseases, here called burning heat
and bitter destruction. (3.) The insults of the inferior creatures: the
teeth of beasts and the poison of serpents, v. 24. (4.) War and the
fatal consequences of it, v. 25. [1.] Perpetual frights. When the sword
is without, there cannot but be terror within. 2 Cor. vii. 5, Without
were fightings, within were fears. Those who cast off the fear of God
are justly exposed to the fear of enemies. [2.] Universal deaths. The
sword of the Lord, when it is sent to lay all waste, will destroy
without distinction; neither the strength of the young man nor the
beauty of the virgin, neither the innocency of the suckling nor the
gravity or infirmity of the man of gray hairs, will be their security
from the sword when it devours one as well as another. Such devastation
does war make, especially when it is pushed on by men as ravenous as
wild beasts and as venomous as serpents, v. 24. See here what mischief
sin does, and reckon those fools that make a mock at it.
26 I said, I would scatter them into corners, I would make the
remembrance of them to cease from among men: 27 Were it not that I
feared the wrath of the enemy, lest their adversaries should behave
themselves strangely, and lest they should say, Our hand is high, and
the Lord hath not done all this. 28 For they are a nation void of
counsel, neither is there any understanding in them. 29 O that they
were wise, that they understood this, that they would consider their
latter end! 30 How should one chase a thousand, and two put ten
thousand to flight, except their Rock had sold them, and the Lord had
shut them up? 31 For their rock is not as our Rock, even our enemies
themselves being judges. 32 For their vine is of the vine of Sodom,
and of the fields of Gomorrah: their grapes are grapes of gall, their
clusters are bitter: 33 Their wine is the poison of dragons, and the
cruel venom of asps. 34 Is not this laid up in store with me, and
sealed up among my treasures? 35 To me belongeth vengeance, and
recompence; their foot shall slide in due time: for the day of their
calamity is at hand, and the things that shall come upon them make
haste. 36 For the Lord shall judge his people, and repent himself for
his servants, when he seeth that their power is gone, and there is none
shut up, or left. 37 And he shall say, Where are their gods, their
rock in whom they trusted, 38 Which did eat the fat of their
sacrifices, and drank the wine of their drink offerings? let them rise
up and help you, and be your protection.
After many terrible threatenings of deserved wrath and vengeance, we
have here surprising intimations of mercy, undeserved mercy, which
rejoices against judgment, and by which it appears that God has no
pleasure in the death of sinners, but would rather they should turn and
live.
I. In jealousy for his own honour, he will not make a full end of them,
v. 26-28. 1. It cannot be denied but that they deserved to be utterly
ruined, and that their remembrance should be made to cease from among
men, so that the name of an Israelite should never be known but in
history; for they were a nation void of counsel (v. 28), the most
sottish inconsiderate people that ever were, that would not believe the
gory of God, though they saw it, nor understand his loving kindness,
though they tasted it and lived upon it. Of those who could cast off
such a God, such a law, such a covenant, for vain and dunghill-deities,
it might truly be said, There is no understanding in them. 2. It would
have been an easy thing with God to ruin them and blot out the
remembrance of them; when the greatest part of them were cut off by the
sword, it was but scattering the remnant into some remote obscure
corners of the earth, where they should never have been heard of any
more, and the thing had been done. See Ezek. v. 12. God can destroy
those that are most strongly fortified, disperse those that are most
closely united, and bury those names in perpetual oblivion that have
been most celebrated. 3. Justice demanded it: I said I would scatter
them. It is fit those should be cut off from the earth that have cut
themselves off from their God; why should they not be dealt with
according to their deserts? 4. Wisdom considered the pride and
insolence of the enemy, which would take occasion from the ruin of a
people that had been so dear to God, and for whom he had done such
great things, to reflect upon God and to imagine that because they had
got the better of Israel they had carried the day against the God of
Israel: The adversaries will say, Our hand is high, high indeed, when
it has been too high for those whom God himself fought for; nor will
they consider that the Lord has done all this, but will dream that they
have done it in despite of him, as if the God of Israel were as weak
and impotent, and as easily run down, as the pretended deities of other
nations. 5. In consideration of this, Mercy prevails for the sparing of
a remnant and the saving of that unworthy people from utter ruin: I
feared the wrath of the enemy. It is an expression after the manner of
men; it is certain that God fears no man's wrath, but he acted in this
matter as if he had feared it. Those few good people in Israel that had
a concern for the honour of God's name feared the wrath of the enemy in
this instance more than in any other, as Joshua (Josh. vii. 9), and
David often; and, because they feared it, God himself is said to fear
it. He needed not Moses to plead it with him, but reminded himself of
it: What will the Egyptians say? Let all those whose hearts tremble for
the ark of God and his Israel comfort themselves with this, that God
will work for his own name, and will not suffer it to be profaned and
polluted: how much soever we deserve to be disgraced, God will never
disgrace the throne of his glory.
II. In concern for their welfare, he earnestly desires their
conversion; and, in order to that, their serious consideration of their
latter end, v. 29. Observe, 1. Though God had pronounced them a foolish
people and of no understanding, yet he wishes they were wise, as Deut.
v. 29, O that there were such a heart in them! and Ps. xciv. 8, You
fools, when will you be wise? God delights not to see sinners ruin
themselves, but desires they will help themselves; and, if they will,
he is ready to help them. 2. It is a great piece of wisdom, and will
contribute much to the return of sinners to God, seriously to consider
the latter end, or the future state. It is here meant particularly of
that which God by Moses had foretold concerning this people in the
latter days: but it may be applied more generally. We ought to
understand and consider, (1.) The latter end of life, and the future
state of the soul. To think of death as our removal from a world of
sense to a world of spirits, the final period of our state of trial and
probation, and our entrance upon an unchangeable state of recompence
and retribution. (2.) The latter end of sin, and the future state of
those that live and die in it. O that men would consider the happiness
they will lose, and the misery they will certainly plunge themselves
into, if they go on still in their trespasses, what will be in the end
thereof, Jer. v. 31. Jerusalem forgot this, and therefore came down
wonderfully, Lam. i. 9.
III. He calls to mind the great things he had done for them formerly,
as a reason why he should not quite cast them off. This seems to be the
meaning of that (v. 30, 31), "How should one Israelite have been too
hard for a thousand Canaanites, as they have been many a time, but that
God, who is greater than all gods, fought for them!" And so it
corresponds with that, Isa. lxiii. 10, 11. When he was turned to be
their enemy, as here, and fought against them for their sins, then he
remembered the days of old, saying, Where is he that brought them out
of the sea? So here, his arm begins to awake as in the days of old
against the wrath of the enemy, Ps. cxxxviii. 7. There was a time when
the enemies of Israel were sold by their own rock, that is, their own
idol-gods, who could not help them, but betrayed them, because Jehovah,
the God of Israel, had shut them up as sheep for the slaughter. For the
enemies themselves must own that their gods were a very unequal match
for the God of Israel. For their vine is of the vine of Sodom, v. 32,
33. This must be meant of the enemies of Israel, who fell so easily
before the sword of Israel because they were ripe for ruin, and the
measure of their iniquity was full. Yet these verses may be understood
of the strange prevalency of the enemies of Israel against them, when
God made use of them as the rod of his anger, Isa. x. 5, 6. "How should
one Canaanite chase a thousand Israelites" (as it is threatened against
those that trust to Egypt for help, Isa. xxx. 17, One thousand shall
flee at the rebuke of one) "unless Israel's rock had deserted them and
given them up." For otherwise, however they may impute their power to
their gods (Hab. i. 11), as the Philistines imputed their victory to
Dagon, it is certain the enemies' rock could not have prevailed against
the rock of Israel; God would soon have subdued their enemies (Ps.
lxxxi. 14), but that the wickedness of Israel delivered them into their
hands. For their vine, that is, Israel's, is of the vine of Sodom, v.
32, 33. They were planted a choice vine, wholly a right seed, but by
sin had become the degenerate plant of a strange vine (Jer. ii. 21),
and not only transcribed the iniquity of Sodom, but outdid it, Ezek.
xvi. 48. God called them his vineyard, his pleasant plant, Isa. v. 7.
But their fruits were, 1. Very offensive, and displeasing to God,
bitter as gall. 2 Very malignant, and pernicious one to another, like
the cruel venom of asps. Some understand this of their punishment;
their sin would be bitterness in the latter end (2 Sam. ii. 26), it
would bite like a serpent and sting like an adder, Job xx. 14; Prov.
xxiii. 32.
IV. He resolves upon the destruction of those at last that had been
their persecutors and oppressors. When the cup of trembling goes round,
the king of Babel shall pledge it at last, Jer. xxv. 26, and see Isa.
li. 22, 23. The day is coming when the judgment that began at the house
of God shall end with the sinner and ungodly, 1 Pet. iv. 17, 18. God
will in due time bring down the church's enemies.
1. In displeasure against their wickedness, which he takes notice of,
and keeps an account of, v. 34, 35. "Is not this implacable fury of
theirs against Israel laid up in store with me, to be reckoned for
hereafter, when it shall be made to appear that to me belongs
vengeance?" Some understand it of the sin of Israel, especially their
persecuting the prophets, which was laid up in store against them from
the blood of righteous Abel, Matt. xxiii. 35. However it teaches us
that the wickedness of the wicked is all laid up in store with God.
(1.) He observes it, Ps. xc. 8. He knows both what the vine is and what
the grapes are, what is the temper of the mind and what are the actions
of life. (2.) He keeps a record of it both in his own omniscience and
in the sinner's conscience; and this is sealed up among his treasures,
which denotes both safety and secresy: these books cannot be lost, nor
will they be opened till the great day. See Hos. xiii. 12. (3.) He
often delays the punishment of sin for a great while; it is laid up in
store, till the measure be full, and the day of divine patience has
expired. See Job xxi. 28-30. (4.) There is a day of reckoning coming,
when all the treasures of guilt and wrath will be broken up, and the
sin of sinners shall surely find them out. [1.] The thing itself will
certainly be done, for the Lord is a God to whom vengeance belongs, and
therefore he will repay, Isa. lix. 18. This is quoted by the apostle to
show the severity of God's wrath against those that revolt from the
faith of Christ, Heb. x. 30. [2.] It will be done in due time, in the
best time; nay, it will be done in a short time. The day of their
calamity is at hand; and, though it may seem to tarry, it lingers not,
it slumbers not, but makes haste. In one hour, shall the judgment of
Babylon come.
2. He will do it in compassion to his own people, who, though they had
greatly provoked him, yet stood in relation to him, and their misery
appealed to his mercy (v. 36): The Lord shall judge his people,. that
is, judge for them against their enemies, plead their cause, and break
the yoke of oppression under which they had long groaned, repenting
himself for his servants; not changing his mind, but changing his way,
and fighting for them, as he had fought against them, when he sees that
their power is gone. This plainly points at the deliverances God
wrought for Israel by the judges out of the hands of those to whom he
had sold them for their sins (see Judg. ii. 11-18), and how his soul
was grieved for the misery of Israel (Judg. x. 16), and this when they
were reduced to the last extremity. God helped them when they could not
help themselves; for there was none shut up or left; that is, none that
dwelt either in cities or walled towns, in which they were shut up, nor
any that dwelt in scattered houses in the country, in which they were
left at a distance from neighbours. Note, God's time to appear for the
deliverance of his people is when things are at the worst with them.
God tries his people's faith, and stirs up prayer, by letting things go
to the worst, and then magnifies his own power, and fills the faces of
his enemies with shame and the hearts of his people with so much the
greater joy, by rescuing them out of extremity as brands out of the
burning.
3. He will do it in contempt and to the reproach of idol-gods, v. 37,
38. Where are their gods? Two ways it may be understood: (1.) That God
would do that for his people which the idols they had served could not
do for them. They had forsaken God, and been very liberal in their
sacrifices to idols, had brought to their altars the fat of their
sacrifices and the wine of their drink-offerings, which they supposed
their deities to feed upon and on which they feasted with them. "Now,"
says God, "will these gods you have made your court to, at so great an
expense, help you in your distress, and so repay you for all your
charges in their service? Go get you to the gods you have served, and
let them deliver you, Judg. x. 14. This is intended to convince them of
their folly in forsaking a God that could help them for gods that could
not, and so to bring them to repentance and qualify them for
deliverance. When the adulteress shall follow after her lovers and not
overtake them, pray to her idols and receive no kindness from them,
then she shall say, I will go and return to my first husband, Hos. ii.
7. See Isa. xvi. 12; Jer. ii. 27, 28. Or, (2.) That God would do that
against his enemies which the idols they had served could not save them
from, Sennacherib and Nebuchadnezzar boldly challenged the God of
Israel to deliver his worshippers (Isa. xxxvii. 10; Dan. iii. 15), and
he did deliver them, to the confusion of their enemies. But the God of
Israel challenged Bel and Nebo to deliver their worshippers, to rise up
and help them, and to be their protection (Isa. xlvii. 12, 13); but
they were so far from helping them that they themselves, that is, their
images, which was all that was of them, went into captivity, Isa. xlvi.
1, 2. Note, Those who trust to any rock but God will find it sand in
the day of their distress; it will fail them when they most need it.
39 See now that I, even I, am he, and there is no god with me: I kill,
and I make alive; I wound, and I heal: neither is there any that can
deliver out of my hand. 40 For I lift up my hand to heaven, and say,
I live for ever. 41 If I whet my glittering sword, and mine hand take
hold on judgment; I will render vengeance to mine enemies, and will
reward them that hate me. 42 I will make mine arrows drunk with
blood, and my sword shall devour flesh; and that with the blood of the
slain and of the captives, from the beginning of revenges upon the
enemy. 43 Rejoice, O ye nations, with his people: for he will avenge
the blood of his servants, and will render vengeance to his
adversaries, and will be merciful unto his land, and to his people.
This conclusion of the song speaks three things:
I. Glory to God, v. 39. "See now upon the whole matter, that I, even I,
am he. Learn this from the destruction of idolaters, and the inability
of their idols to help them." The great God here demands the glory, 1.
Of a self-existence: I, even I, am he. Thus Moses concludes with that
name of God by which he was first made to know him (Exod. iii. 14), "I
am that I am. I am he that I have been, that I will be, that I have
promised to be, that I have threatened to be; all shall find me true to
my word." The Targum of Uzzielides paraphrases it thus: When the Word
of the Lord shall reveal himself to redeem his people, he shall say to
all people, See that I now am what I am, and have been, and I am what I
will be, which we know very well how to apply to him who said to John,
I am he who is, and was, and is to come, Rev. i. 8. These words, I even
I, am he, we meet with often in those chapters of Isaiah where God is
encouraging his people to hope for their deliverance out of Babylon,
Isa. xli. 4; xliii. 11, 13, 25; xlvi. 4. 2. Of a sole supremacy. "There
is no god with me. None to help with me, none to cope with me." See
Isa. xliii. 10, 11. 3. Of an absolute sovereignty, a universal agency:
I kill, and I make alive; that is, all evil and all good come from his
hand to providence; he forms both the light of life and the darkness of
death, Isa. xlv. 7; Lam. iii. 37, 38. Or, He kills and wounds his
enemies, but heals and makes alive his own people, kills and wounds
with his judgments those that revolt from him and rebel against him;
but, when they return and repent, he heals them, and makes them alive
with his mercy and grace. Or it denotes his incontestable authority to
dispose of all his creatures, and the beings he has given them, so as
to serve his own purposes by them: Whom he will he slays, and whom he
will he keeps alive, when his judgments are abroad. Or thus, Though he
kill, yet he makes alive again: though he cause grief, yet will he have
compassion, Lam. iii. 32. Though he have torn, he will heal us, Hos.
vi. 1, 2. The Jerusalem Targum reads it, I kill those that are alive in
this world, and make those alive in the other world that are dead. And
some of the Jewish doctors themselves have observed that death, and a
life after it, that is, eternal life, is intimated in these words. 4.
Of an irresistible power, which cannot be controlled: Neither is there
any that can deliver out of my hand those that I have marked for
destruction. As no exception can be made against the sentence of God's
justice, so no escape can be made from the executions of his power.
II. Terror to his enemies, v. 40-42. Terror indeed to those that hate
him, as all those do that serve other gods, that persist in wilful
disobedience to the divine law, and that malign and persecute his
faithful servants. These are those to whom God will render vengeance,
those his enemies that will not have him to reign over them. In order
to alarm such in time to repent and return to their allegiance, the
wrath of God is here revealed from heaven against them. 1. The divine
sentence is ratified with an oath (v. 40): He lifts up his hand to
heaven, the habitation of his holiness; this was an ancient and very
significant sign used in swearing, Gen. xiv. 22. And, since he could
swear by no greater, he swears by himself and his own life. Those are
miserable without remedy that have the word and oath of God against
them. The Lord hath sworn, and will not repent, that the sin of sinners
shall be their ruin if they go on in it. 2. Preparation is made for the
execution: The glittering sword is whet. See Ps. vii. 12. It is a sword
bathed in heaven, Isa. xxxiv. 5. While the sword is in whetting, space
is given to the sinner to repent and make his peace, which, if he
neglects, will render the wound the deeper. And, as the sword is whet,
so the hand that is to wield it takes hold on judgment with a
resolution to go through with it. 3. The execution itself will be very
terrible: The sword shall devour flesh in abundance, and the arrows be
made drunk with blood, such vast quantities of it shall be shed, the
blood of the slain in battle, and of the captives, to whom no quarter
shall be given, but who shall be put under military execution. When he
begins revenge he will make an end; for in this also his work is
perfect. The critics are much perplexed with the last clause, From the
beginning of revenges upon the enemy. The learned bishop Patrick (that
great master) thinks it may admit this reading, From the king to the
slave of the enemies, Jer. l. 35-37. When the sword of God's wrath is
drawn it will make bloody work, blood to the horse-bridles, Rev. xiv.
20.
III. Comfort to his own people (v. 43): Rejoice, O you nations, with
his people. He concludes the song with words of joy; for in God's
Israel there is a remnant whose end will be peace. God's people will
rejoice at last, will rejoice everlastingly. Three things are here
mentioned as the matter of joy:--1. The enlarging of the church's
bounds. The apostle applies the first words of this verse to the
conversion of the Gentiles. Rom. xv. 10, Rejoice you Gentiles with his
people. See what the grace of God does in the conversion of souls, it
brings them to rejoice with the people of God; for true religion brings
us acquainted with true joy, so great a mistake are those under that
think it tends to make men melancholy. 2. The avenging of the church's
controversies upon her adversaries. He will make inquisition for the
blood of his servants, and it shall appear how precious it is to him;
for those that spilt it shall have blood given them to drink. 3. The
mercy God has in store for his church, and for all that belong to it:
He will be merciful to his land, and to his people, that is, to all
everywhere that fear and serve him. Whatever judgments are brought upon
sinners, it shall go well with the people of God; in this let Jews and
Gentiles rejoice together.
44 And Moses came and spake all the words of this song in the ears of
the people, he, and Hoshea the son of Nun. 45 And Moses made an end
of speaking all these words to all Israel: 46 And he said unto them,
Set your hearts unto all the words which I testify among you this day,
which ye shall command your children to observe to do, all the words of
this law. 47 For it is not a vain thing for you; because it is your
life: and through this thing ye shall prolong your days in the land,
whither ye go over Jordan to possess it. 48 And the Lord spake unto
Moses that selfsame day, saying, 49 Get thee up into this mountain
Abarim, unto mount Nebo, which is in the land of Moab, that is over
against Jericho; and behold the land of Canaan, which I give unto the
children of Israel for a possession: 50 And die in the mount whither
thou goest up, and be gathered unto thy people; as Aaron thy brother
died in mount Hor, and was gathered unto his people: 51 Because ye
trespassed against me among the children of Israel at the waters of
Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not
in the midst of the children of Israel. 52 Yet thou shalt see the
land before thee; but thou shalt not go thither unto the land which I
give the children of Israel.
Here is, I. The solemn delivery of this song to the children of Israel,
v. 44, 45. Moses spoke it to as many as could hear him, while Joshua,
in another assembly, at the same time, delivered it to as many as his
voice would reach. Thus coming to them from the mouth of both their
governors, Moses who was laying down the government, and Joshua who was
taking it up, they would see they were both in the same mind, and that,
though they changed their commander, there was no change in the divine
command; Joshua, as well as Moses, would be a witness against them if
ever they forsook God.
II. An earnest charge to them to mind these and all the rest of the
good words that Moses had said to them. How earnestly does he long
after them all, how very desirous that the word of God might make deep
and lasting impressions upon them, how jealous over them with a godly
jealousy, lest they should at any time let slip these great things!
1. The duties he charges upon them are, (1.) Carefully to attend to
these themselves: "Set your hearts both to the laws, and to the
promises and threatenings, the blessings and curses, and now at last to
this song. Let the mind be closely applied to the consideration of
these things; be affected with them; be intent upon your duty, and
cleave to it with full purpose of heart." (2.) Faithfully to transmit
these things to those that should come after them: "What interest you
have in your children, or influence upon them, use it for this purpose;
and command them (as your father Abraham did, Gen. xviii. 19) to
observe to do all the words of this law." Those that are good
themselves cannot but desire that their children may be so likewise,
and that posterity may keep up religion in their day and the entail of
it may not be cut off.
2. The arguments he uses to persuade them to make religion their
business and to persevere in it are, (1.) The vast importance of the
things themselves which he had charged upon them (v. 47): "It is not a
vain thing, because it is your life. It is not an indifferent thing,
but of absolute necessity; it is not a trifle, but a matter of
consequence, a matter of life and death; mind it, and you are made for
ever; neglect it, and you are for ever undone." O that men were but
fully persuaded of this, that religion is their life, even the life of
their souls! (2.) The vast advantage it would be of to them: Through
this thing you shall prolong your days in Canaan, which is a typical
promise of that eternal life which Christ has assured us those shall
enter into that keep the commandments of God, Matt. xix. 17.
III. Orders given to Moses concerning his death. Now that this renowned
witness for God had finished his testimony, he must go up to Mount Nebo
and die; in the prophecy of Christ's two witnesses there is a plain
allusion to Moses and Elias (Rev. xi. 6), and perhaps their removal,
being by martyrdom, is no less glorious than the removal either of
Moses or Elias. Orders were given to Moses that self-same day, v. 48.
Now that he had done his work, why should he desire to live a day
longer? He had indeed formerly prayed that he might go over Jordan, but
now he is entirely satisfied, and, as God had bidden him, saith no more
of that matter. 1. God here reminds him of the sin he had been guilty
of, for which he was excluded Canaan (v. 51), that he might the more
patiently bear the rebuke because he had sinned, and that now he might
renew his sorrow for that unadvised word, for it is good for the best
of men to die repenting of the infirmities they are conscious to
themselves of. It was an omission that was thus displeasing to God; he
did not sanctify God, as he ought to have done, before the children of
Israel, he did not carry himself with a due decorum in executing the
orders he had then received. 2. He reminds him of the death of his
brother Aaron (v. 50), to make his own the more familiar and the less
formidable. Note, It is a great encouragement to us, when we die, to
think of our friends that have gone before us through that darksome
valley, especially of Christ, our elder brother and great high priest.
3. He sends him up to a high hill, thence to take a view of the land of
Canaan and then die, v. 49, 50. The remembrance of his sin might make
death terrible, but the sight God gave him of Canaan took off the
terror of it, as it was a token of God's being reconciled to him, and a
plain indication to him that though his sin shut him out of the earthly
Canaan, yet it should not deprive him of that better country which in
this world can only be seen, and that with an eye of faith. Note, Those
may die with comfort and ease whenever God calls for them
(notwithstanding the sins they remember against themselves) who have a
believing prospect and a well-grounded hope of eternal life beyond
death.
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D E U T E R O N O M Y
CHAP. XXXIII.
Yet Moses has not done with the children of Israel; he seemed to have
taken final leave of them in the close of the foregoing chapter, but
still he has something more to say. He had preached them a farewell
sermon, a very copious and pathetic discourse. After sermon he had
given out a psalm, a long psalm; and now nothing remains but to dismiss
them with a blessing; that blessing he pronounces in this chapter in
the name of the Lord, and so leaves them. I. He pronounces them all
blessed in what God had done for them already, especially in giving
them his law, ver. 2-5. II. He pronounces a blessing upon each tribe,
which is both a prayer for and a prophecy of their felicity. 1. Reuben,
ver. 6. 2. Judah, ver. 7. 3. Levi, ver. 8-11. 4. Benjamin, ver. 42. 5.
Joseph, ver. 13-17. 6. Zebulun and Issachar, ver. 18, 19. 7. Gad, ver.
20, 21. 8. Dan, ver. 22. 9. Naphtali, ver. 23. 10. Asher, ver. 24, 25.
III. He pronounces them all in general blessed upon the account of what
God would be to them, and do for them if they were obedient, ver. 26,
&c.
Moses's Blessing on Israel. (b. c. 1451.)
1 And this is the blessing, wherewith Moses the man of God blessed the
children of Israel before his death. 2 And he said, The Lord came
from Sinai, and rose up from Seir unto them; he shined forth from mount
Paran, and he came with ten thousands of saints: from his right hand
went a fiery law for them. 3 Yea, he loved the people; all his saints
are in thy hand: and they sat down at thy feet; every one shall receive
of thy words. 4 Moses commanded us a law, even the inheritance of the
congregation of Jacob. 5 And he was king in Jeshurun, when the heads
of the people and the tribes of Israel were gathered together.
The first verse is the title of the chapter: it is a blessing. In the
foregoing chapter he had thundered out the terrors of the Lord against
Israel for their sin; it was a chapter like Ezekiel's roll, full of
lamentation, and mourning, and woe. Now to soften that, and that he
might not seem to part in anger, he here subjoins a blessing, and
leaves his peace, which should descend and rest upon all those among
them that were the sons of peace. Thus Christ's last work on earth was
to bless his disciples (Luke xxiv. 50), like Moses here, in token of
parting as friends. Moses blessed them, 1. As a prophet--a man of God.
Note, It is a very desirable thing to have an interest in the prayers
of those that have an interest in heaven; it is a prophet's reward. In
this blessing Moses not only expresses his good wishes to this people,
but by the spirit of prophecy foretells things to come concerning them.
2. As a parent to Israel; for so good princes are to their subjects.
Jacob upon his death-bed blessed his sons (Gen. xlix. 1), in conformity
to whose example Moses here blesses the tribes that were descended from
them, to show that though they had been very provoking yet the entail
of the blessing was not cut off. The doing of this immediately before
his death would not only be the more likely to leave an impression upon
them, but would be an indication of the great good-will of Moses to
them, that he desired their happiness, though he must die and not share
in it.
He begins his blessing with a lofty description of the glorious
appearances of God to them in giving them the law, and the great
advantage they had by it.
I. There was a visible and illustrious discovery of the divine majesty,
enough to convince and for ever silence atheists and infidels, to
awaken and affect those that were most stupid and careless, and to put
to shame all secret inclinations to other gods, v. 2. 1. His appearance
was glorious: he shone forth like the sun when he goes forth in his
strength. Even Seir and Paran, two mountains at some distance, were
illuminated by the divine glory which appeared on Mount Sinai, and
reflected some of the rays of it, so bright was the appearance, and so
much taken notice of by the adjacent countries. To this the prophet
alludes, to set forth the wonders of the divine providence, Hab. iii.
3, 4; Ps. xviii. 7-9. The Jerusalem Targum has a strange gloss upon
this, that, "when God came down to give the law, he offered it on Mount
Seir to the Edomites, but they refused it, because they found in it,
Thou shalt not kill. Then he offered it on Mount Paran to the
Ishmaelites, but they also refused it, because they found in it, Thou
shalt not steal; and then he came to Mount Sinai and offered it to
Israel, and they said, All that the Lord shall say we will do." I would
not have transcribed so groundless a conceit but for the antiquity of
it. 2. His retinue was glorious; he came with his holy myriads, as
Enoch had long since foretold he should come in the last day to judge
the world, Jude 14. These were the angels, those chariots of God in the
midst of which the Lord was, on that holy place, Ps. lxviii. 17. They
attended the divine majesty, and were employed as his ministers in the
solemnities of the day. Hence the law is said to be given by the
disposition of angels, Acts vii. 53; Heb. ii. 2.
II. He gave them his law, which is, 1. Called a fiery law, because it
was given them out of the midst of the fire (Deut. iv. 33), and because
it works like fire; if it be received, it is melting, warming,
purifying, and burns up the dross of corruption; if it be rejected, it
hardens, sears, torments, and destroys. The Spirit descended in cloven
tongues as of fire; for the gospel also is a fiery law. 2. It is said
to go from his right hand, either because he wrote it on tables of
stone, or to denote the power and energy of the law and the divine
strength that goes along with it, that it may not return void. Or it
came as a gift to them, and a precious gift it was, a right-hand
blessing. 3. It was an instance of the special kindness he had for
them: Yea, he loved the people (v. 32), and therefore, though it was a
fiery law, yet it is said to go for them (v. 2), that is, in favour to
them. Note, The law of God written in the heart is a certain evidence
of the love of God shed abroad there: we must reckon God's law one of
the gifts of his grace. Yea, he embraced the people, or laid them in
his bosom; so the word signifies, which denotes not only the dearest
love, but the most tender and careful protection. All his saints are in
his hand. Some understand it particularly of his supporting them and
preserving them alive at Mount Sinai, when the terror was so great that
Moses himself quaked; they heard the voice of God and lived, ch. iv.
33. Or it denotes his forming them into a people by his law; he moulded
and fashioned them as a potter does the clay. Or they were in his hand
to be covered and protected, used and disposed of, as the seven stars
were in the hand of Christ, Rev. i. 16. Note, God has all his saints in
his hand; and, though there are ten thousands of his saints (v. 2), yet
his hand, with which he measures the waters, is large enough, and
strong enough, to hold them all, and we may be sure that none can pluck
them out of his hand, John x. 28.
III. He disposed them to receive the law which he gave them: They sat
down at thy feet, as scholars at the feet of their master, in token of
reverence, in attendance and humble submission to what is taught; so
Israel sat at the foot of Mount Sinai, and promised to hear and do
whatever God should say. They were struck to thy feet, so some read it;
namely, by the terrors of Mount Sinai, which greatly humbled them for
the present, Exod. xx. 19. Every one then stood ready to receive God's
words, and did so again when the law was publicly read to them, as
Josh. viii. 34. It is a great privilege when we have heard the words of
God to have opportunity of hearing them again. John xvii. 26, I have
declared thy name, and will declare it. So Israel not only had received
the law, but should still receive it by their prayers, and other lively
oracles. The people are taught (v. 4, 5), in gratitude for the law of
God, always to keep up an honourable remembrance both of the law itself
and of Moses by whom it was given. Two of the Chaldee paraphrasts read
it, The children of Israel said, Moses commanded us a law. And the Jews
say that as soon as a child was able to speak his father was obliged to
teach him these words: Moses commanded us a law, even the inheritance
of the congregation of Jacob.
1. They are taught to speak with great respect of the law, and to call
it the inheritance of the congregation of Jacob. They looked upon it,
(1.) As peculiar to them, and that by which they were distinguished
from other nations, who neither had the knowledge of it (Ps. cxlvii.
20), nor, if they had, were under those obligations to observe it that
Israel were under: and therefore (says bishop Patrick), "when the Jews
conquered any country, they did not force any to embrace the law of
Moses, but only to submit to the seven precepts of Noah." (2.) As
entailed upon them; for so inheritances are to be transmitted to their
posterity. And, (3.) As their wealth and true treasure. Those that
enjoy the word of God and the means of grace have reason to say, We
have a goodly heritage. He is indeed a rich man in whom the word of
Christ dwells richly. Perhaps the law is called their inheritance
because it was given them with their inheritance, and we so annexed to
it that the forsaking of the law would be a forfeiture of the
inheritance. See Ps. cxix. 111.
2. They are taught to speak with great respect of Moses; and they were
the more obliged to keep up his name because he had not provided for
the keeping of it up in his family; his posterity were never called the
sons of Moses, as the priests were the sons of Aaron. (1.) They must
own Moses a great benefactor to their nation, in that he commanded them
the law; for, though it came from the hand of God, it went through the
hand of Moses. (2.) He was king in Jeshurun. Having commanded them the
law, as long as he lived he took care to see it observed and put in
execution; and they were very happy in having such a king, who ruled
them, and went in and out before them at all times, but did in a
special manner look great when the heads of the people were gathered
together in parliament, as it were, and Moses was president among them.
Some understand this of God himself; he did then declare himself their
King when he gave them the law, and he continued so long as they were
Jeshurun, an upright people, and till they rejected him, 1 Sam. xii.
12. But it seems rather to be understood of Moses. A good government is
a great blessing to any people, and what they have reason to be very
thankful for; and that constitution is very happy which as Israel's,
which as ours, divides the power between the king in Jeshurun and the
heads of the tribes, when they are gathered together.
6 Let Reuben live, and not die; and let not his men be few. 7 And
this is the blessing of Judah: and he said, Hear, Lord, the voice of
Judah, and bring him unto his people: let his hands be sufficient for
him; and be thou a help to him from his enemies.
Here is, I. The blessing of Reuben. Though Reuben had lost the honour
of his birthright, yet Moses begins with him; for we should not insult
over those that are disgraced, nor desire to perpetuate marks of infamy
upon any, though ever so justly fastened at first, v. 6. Moses desires
and foretells, 1. The preserving of this tribe. Though a frontier tribe
on the other side Jordan, yet, "Let it live, and not be either ruined
by its neighbours or lost among them." And perhaps he refers to those
chosen men of that tribe who, having had their lot assigned them
already, left their families in it, and were now ready to go over armed
before their brethren, Num. xxxii. 27. "Let them be protected in this
noble expedition, and have their heads covered in the day of battle."
2. Let it be a numerous tribe; though their other honours be lost, so
that they shall not excel, yet let them multiply." Let Reuben live and
not die, though his men be few; so bishop Patrick, thinks it may be
rendered. "Though he must not expect to flourish (Gen. xlix. 4), yet
let him not perish." All the Chaldee paraphrasts refer this to the
other world: Let Reuben live in life eternal, and not die the second
death, so Onkelos. Let Reuben live in this world, and not die that
death which the wicked die in the world to come, so Jonathan and the
Jerusalem Targum.
II. The blessing of Judah, which is put before Levi because our Loud
sprang out of Judah, and (as Dr. Lightfoot says) because of the dignity
of the kingdom above the priesthood. The blessing (v. 7) may refer
either, 1. To the whole tribe in general. Moses prays for, and
prophesies, the great prosperity of that tribe. That God would hear his
prayers (see an instance, 2 Chron. xiii. 14, 15), settle him in his
lot, prosper him in all his affairs, and give him victory over his
enemies. It is taken for granted that the tribe of Judah would be both
a praying tribe and an active tribe. "Lord," says Moses, "hear his
prayers, and give success to all his undertakings: let his hands be
sufficient for him both in husbandry and in war." The voice of prayer
should always be attended with the hand of endeavour, and then we may
expect prosperity. Or, 2. It may refer in particular to David, as a
type of Christ, that God would hear his prayers, Ps. xx. 1 (and Christ
was heard always, John xi. 42), that he would give him victory over his
enemies, and success in his great undertakings. See Ps. lxxxix. 20, &c.
And that prayer that God would bring him to his people seems to refer
to Jacob's prophecy concerning Shiloh, That to him should the gathering
of the people be, Gen. xlix. 10. The tribe of Simeon is omitted in the
blessing, because Jacob had left it under a brand, and it had never
done any thing, as Levi had done, to retrieve its honour. It was
lessened in the wilderness more than any other of the tribes; and
Zimri, who was so notoriously guilty in the matter of Peor but the
other day, was of that tribe. Or, because the lot of Simeon was an
appendage to that of Judah, that tribe is included in the blessing of
Judah. Some copies of the LXX. join Simeon with Reuben: Let Reuben live
and not die; and let Simeon be many in number.
8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy
one, whom thou didst prove at Massah, and with whom thou didst strive
at the waters of Meribah; 9 Who said unto his father and to his
mother, I have not seen him; neither did he acknowledge his brethren,
nor knew his own children: for they have observed thy word, and kept
thy covenant. 10 They shall teach Jacob thy judgments, and Israel thy
law: they shall put incense before thee, and whole burnt sacrifice upon
thine altar. 11 Bless, Lord, his substance, and accept the work of
his hands: smite through the loins of them that rise against him, and
of them that hate him, that they rise not again.
In blessing the tribe of Levi, Moses expresses himself more at large,
not so much because it was his own tribe (for he takes no notice of his
relation to it) as because it was God's tribe. The blessing of Levi has
reference.
I. To the high priest, here called God's holy one (v. 8), because his
office was holy, in token of which, Holiness to the Lord was written
upon his forehead. 1. He seems to acknowledge that God might justly
have displaced Aaron and his seed, for his sin at Meribah, (Exod. xvii.
7), which might be very remarkable, and which God might have an eye to
in conferring the priesthood upon him, though no mention is made of it
there. All the Chaldee paraphrasts agree that it was a trial in which
he was found perfect and faithful, and stood in the trial; therefore
not that, Num. xx. 2. He prays that the office of the high priest might
ever remain: Let thy thummim and thy urim be with him. It was given him
for some eminent piece of service, as appears, Mal. ii. 5. "Lord, let
it never be taken from him." Notwithstanding this blessing, the urim
and thummim were lost in the captivity, and never restored under the
second temple. But this prayer has its full accomplishment in Jesus
Christ, God's Holy One, and our great high priest, of whom Aaron was a
type: with him who had lain in the Father's bosom from eternity the
urim and thummim shall remain; for he is the wonderful and everlasting
counsellor. Some translate the thummim and urim appellatively, the
rather because the usual order is here inverted, and here only. Thummim
signifies integrity, and Urim illumination: Let these be with thy holy
one, that is, "Lord, let the high priest ever be both an upright man
and an understanding man." A good prayer to be put up for the ministers
of the gospel, that they may have clear heads and honest hearts; light
and sincerity make a complete minister.
II. To the inferior priests and Levites, v. 9-11.
1. He commends the zeal of this tribe for God when they sided with
Moses (and so with God) against the worshippers of the golden calf
(Exod. xxxii. 26, &c.), and, being employed in cutting off the
ring-leaders in that wickedness, they did it impartially: the best
friends they had in the world, though as dear to them as their next
relations, they did not spare if they were idolaters. Note, Our regard
to God and to his glory ought always to prevail above our regard to any
creature whatsoever. And those who not only keep themselves pure from
the common iniquities of the times and places in which they live, but,
as they are capable, bear testimony against them, and stand up for God
against the evil-doers, shall have special marks of honour put upon
them. Perhaps Moses may have an eye to the sons of Korah, who refused
to join with their father in his gain-saying, Num. xxvi. 11. Also to
Phinehas, who executed judgment, and stayed the plague. And indeed the
office of the priests and Levites, which engaged their constant
attendance, at least in their turns, at God's altar, laid them under a
necessity of being frequently absent from their families, which they
could not take such care of, nor make such provision for, as other
Israelites might. This was the constant self-denial they submitted to,
that they might observe God's word, and keep the covenant of
priesthood. Note, Those that are called to minister in holy things must
sit loose to the relations and interests that are dearest to them in
this world, and prefer the gratifying of the best friend they have,
Acts xxi. 13; xx. 24. Our Lord Jesus knew not his mother and his
brethren when they would have taken him off from his work, Matt. xii.
48.
2. He confirms the commission granted to this tribe to minister in holy
things, which was the recompence of their zeal and fidelity, v. 10.
(1.) They were to deal for God with the people: "They shall teach Jacob
thy judgments and Israel thy laws, both as preachers in thy religious
assemblies, reading and expounding the law (Neh. viii. 7, 8), and as
judges, determining doubtful and difficult cases that were brought
before them," 2 Chron. xvii. 8, 9. The priests' lips kept this
knowledge for the use of the people, who were to ask the law at their
mouth, Mal. ii. 7. Even Haggai, a prophet, consulted the priests in a
case of conscience, Hag. ii. 11, &c. Note, Preaching is necessary, not
only for the first planting of churches, but for the preserving and
edifying of churches when they are planted. See Ezek. xliv. 23, 24.
(2.) They were to deal for the people with God, in burning incense to
the praise and glory of God, and offering sacrifices to make atonement
for sin and to obtain the divine favour. This was the work of the
priests, but the Levites attended and assisted in it. Those that would
have benefit by their incense and offerings must diligently and
faithfully observe their instructions.
3. He prays for them, v. 11. (1.) That God would prosper them in their
estates, and make that which was allotted them for their maintenance
comfortable to them. Bless, Lord, his substance. The provision made for
them was very plentiful, and came to them easily, and yet they could
have no joy of it unless God blessed it to them; and, since God himself
was their portion, a particular blessing might be expected to attend
this portion. Bless, Lord, his virtue; so some read it. "Lord, increase
thy graces in them, and make them more and more fit for their work."
(2.) That he would accept them in their services: "Accept the work of
his hands, both for himself and for the people for whom he ministers."
Acceptance with God is that which we should all aim at, and be
ambitious of, in all our devotions, whether men accept us or no (2 Cor.
v. 9), and it is the most valuable blessing we can desire either for
ourselves or others. (3.) That he would take his part against all his
enemies: Smite through the loins of those that rise against him. He
supposes that God's ministers would have many enemies: some would hate
their persons for their faithfulness, and would endeavour to do them a
mischief; others would envy them their maintenance, and endeavour
sacrilegiously to deprive them of it; others would oppose them in the
execution of their office and not submit to the sentence of the
priests; and some would aim to overthrow the office itself. Now he
prays that God would blast all such attempts, and return the mischief
upon the heads of the authors. This prayer is a prophecy that God will
certainly reckon with those that are enemies to his ministers, and will
keep up a ministry in his church to the end of time, in spite of all
the designs of the gates of hell against it. Saul rose up against the
Lord's priests (1 Sam. xxii. 18), and this filled the measure of his
sin.
12 And of Benjamin he said, The beloved of the Lord shall dwell in
safety by him; and the Lord shall cover him all the day long, and he
shall dwell between his shoulders. 13 And of Joseph he said, Blessed
of the Lord be his land, for the precious things of heaven, for the
dew, and for the deep that coucheth beneath, 14 And for the precious
fruits brought forth by the sun, and for the precious things put forth
by the moon, 15 And for the chief things of the ancient mountains,
and for the precious things of the lasting hills, 16 And for the
precious things of the earth and fulness thereof, and for the good will
of him that dwelt in the bush: let the blessing come upon the head of
Joseph, and upon the top of the head of him that was separated from his
brethren. 17 His glory is like the firstling of his bullock, and his
horns are like the horns of unicorns: with them he shall push the
people together to the ends of the earth: and they are the ten
thousands of Ephraim, and they are the thousands of Manasseh.
Here is, I. The blessing of Benjamin, v. 12. Benjamin is put next to
Levi, because the temple, where the priests' work lay, was just upon
the edge of the lot of this tribe; and it is put before Joseph because
of the dignity of Jerusalem (part of which was in this tribe) above
Samaria, which was in the tribe of Ephraim, and because Benjamin
adhered to the house of David, and to the temple of the Lord, when the
rest of the tribes deserted both with Jeroboam. 1. Benjamin is here
called the beloved of the Lord, and the father of this tribe was
Jacob's beloved son, the son of his right hand. Note, Those are blessed
indeed that are beloved of the Lord. Saul the first king, and Paul the
great apostle, were both of this tribe. 2. He is here assured of the
divine protection: he shall dwell safely. Note, Those are safe whom God
loves, Ps. xci. 1. 3. It is here intimated that the temple in which God
would dwell should be built in the borders of this tribe. Jerusalem the
holy city was in the lot of this tribe (Josh. xviii. 28); and though
Zion, the city of David, is supposed to belong to Judah, yet Mount
Moriah, on which the temple was built, was in Benjamin's lot. God is
therefore said to dwell between his shoulders, because the temple stood
on that mount, as the head of a man upon his shoulders. And by this
means Benjamin was covered all the day long under the protection of the
sanctuary (Ps. cxxv. 2), which is often spoken of as a place of refuge,
Ps. xxvii. 4, 5; Neh. vi. 10. Benjamin, dwelling by the temple of God,
dwelt in safety by him. Note, It is a happy thing to be in the
neighbourhood of the temple. This situation of Benjamin, it is likely,
was the only thing that kept that tribe in adherence with Judah to the
divine institutions, when the other ten tribes apostatized. Those have
corrupt and wicked hearts indeed who, the nearer they are to the
church, are so much the further from God.
II. The blessing of Joseph, including both Manasseh and Ephraim. In
Jacob's blessing (Gen. xlix.) that of Joseph is the largest, and so it
is here; and thence Moses here borrows the title he gives to Joseph (v.
16), that he was separated from his brethren, or, as it might be read,
a Nazarite among them, both in regard of his piety, wherein it appears,
by many instances, he excelled them all, and of his dignity in Egypt,
where he was both their ruler and benefactor. His brethren separated
him from them by making him a slave, but God distinguished him from
them by making him a prince. Now the blessings here prayed for, and
prophesied of, for this tribe, are great plenty and great power.
1. Great plenty, v. 13-16. In general: Blessed of the Lord be his land.
Those were very fruitful countries that fell into the lot of Ephraim
and Manasseh, yet Moses prays they might be watered with the blessing
of God, which makes rich, and on which all fruitfulness depends. Now,
(1.) He enumerates many particulars which he prays may contribute to
the wealth and abundance of those two tribes, looking up to the Creator
for the benefit and serviceableness of all the inferior creatures, for
they are all that to us which he makes them to be. He prays, [1.] For
seasonable rains and dews, the precious things of heaven; and so
precious they are, though but pure water, that without them the fruits
of the earth would all fail and be cut off. [2.] For plentiful springs,
which help to make the earth fruitful, called here the deep that
coucheth beneath; both are the rivers of God (Ps. lxv. 9), and he made
particularly the fountains of waters, Rev. xiv. 7. [3.] For the benign
influences of the heavenly bodies (v. 14), for the precious fruits (the
word signifies that which is most excellent, and the best in its kind)
put forth by the quickening heat of the sun, and the cooling moisture
of the moon. "Let them have the yearly fruits in their several months,
according to the course of nature, in one month olives, in another
dates," &c. So some understand it. [4.] For the fruitfulness even of
their hills and mountains, which in other countries used to be barren
(v. 15): Let them have the chief things of the ancient mountains; and,
if the mountains be fruitful, the fruits on them will be first and best
ripened. They are called ancient mountains, not because prior in time
to other mountains, but because, like the first-born, they were
superior in worth and excellency; and lasting hills, not only because
as other mountains they were immovable (Hab. iii. 6), but because the
fruitfulness of them should continue. [5.] For the productions of the
lower grounds (v. 16): For the precious things of the earth. Though the
earth itself seems a useless worthless lump of matter, yet there are
precious things produced out of it, for the support and comfort of
human life. Job xxviii. 5. Out of it cometh bread, because out of it
came our bodies, and to it they must return. But what are the precious
things of the earth to a soul that came from God and must return to
him? Or what is its fulness to the fulness that is in Christ, whence we
receive grace for grace? Some make these precious things here prayed
for to be figures of spiritual blessings in heavenly things by Christ,
the gifts, graces, and comforts of the Spirit.
(2.) He crowns all with the good-will, or favourable acceptance, of him
that dwelt in the bush (v. 16), that is, of God, that God who appeared
to Moses in the bush that burned and was not consumed (Exod. iii. 2),
to give him his commission for the bringing of Israel out of Egypt.
Though God's glory appeared there but for a while, yet it is said to
dwell there, because it continued as long as there was occasion for it:
the good-will of the shechinah in the bush; so it might be read, for
shechinah signifies that which dwelleth; and, though it was but a
little while a dweller in the bush, yet it continued to dwell with the
people of Israel. My dweller in the bush; so it should be rendered;
that was an appearance of the divine Majesty to Moses only, in token of
the particular interest he had in God, which he desires to improve for
the good of this tribe. Many a time God has appeared to Moses, but now
that he is just dying he seems to have the most pleasing remembrance of
that which was the first time, when his acquaintance with the visions
of the Almighty first began, and his correspondence with heaven was
first settled: that was a time of love never to be forgotten. It was at
the bush that God declared himself the God of Abraham, Isaac, and
Jacob, and so confirmed the promise made to the fathers, that promise
which reached as far as the resurrection of the body and eternal life,
as appears by our Saviour's argument from it, Luke xx. 37. So that,
when he prays for the good-will of him that dwelt in the bush, he has
an eye to the covenant then and there renewed, on which all our hopes
of God's favour must be bottomed. Now he concludes this large blessing
with a prayer for the favour or good-will of God, [1.] Because that is
the fountain and spring-head of all these blessings; they are gifts of
God's good-will; they are so to his own people, whatever they are to
others. Indeed when Ephraim (a descendant from Joseph) slid back from
God, as a backsliding heifer, those fruits of his country were so far
from being the gifts of God's good-will that they were intended but to
fatten him for the slaughter, as a lamb in a large place, Hos. iv. 16,
17. [2.] Because that is the comfort and sweetness of all these
blessings; then we have joy of them when we taste God's good-will in
them. [3.] Because that is better than all these, infinitely better;
for if we have but the favour and good-will of God we are happy, and
may be easy in the want of all these things, and may rejoice in the God
of our salvation though the fig-tree do not blossom, and there be no
fruit in the vine, Hab. iii. 17, 18.
2. Great power Joseph is here blessed with, v. 17. Here are three
instances of his power foretold: (1.) His authority among his brethren:
His glory is like the firstling of his bullock, or young bull, which is
a stately creature, and therefore was formerly used as an emblem of
royal majesty. Joshua, who was to succeed Moses, was of the tribe of
Ephraim the son of Joseph, and his glory was indeed illustrious, and he
was an honour to his tribe. In Ephraim was the royal city of the ten
tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who
were all ornaments and blessings to their country. Some think he is
compared to the firstling of the bullock because the birthright which
Reuben lost devolved upon Joseph (1 Chron. v. 1, 2), and to the
firstling of his bullock, because Bashan, which was in the lot of
Manasseh, was famous for bulls and cows, Ps. xxii. 12; Amos iv. 1. (2.)
His force against his enemies and victory over them: His horns are like
the horn of a unicorn, that is, "The forces he shall bring into the
field shall be very strong and formidable, and with them he shall push
the people," that is, "He shall overcome all that stand in his way." It
appears from the Ephraimites' contests, both with Gideon (Judg. viii.
1) and with Jephthah (Judg. xii. 1), that they were a warlike tribe and
fierce. Yet we find the children of Ephraim, when they had forsaken the
covenant of God, though they were armed, turning back in the day of
battle (Ps. lxxviii. 9, 10); for, though here pronounced strong and
bold as unicorns, when God had departed from them they became as weak
as other men. (3.) The numbers of his people, in which Ephraim, though
the younger house, exceeded, Jacob having, in the foresight of the same
thing, crossed hands, Gen. xlviii. 19. They are the ten thousands of
Ephraim, and the thousands of Manasseh. Jonathan's Targum applies it to
the ten thousands of Canaanites conquered by Joshua, who was of the
tribe of Ephraim. And the gloss of the Jerusalem Targum upon the former
part of this verse is observable, that "as the firstlings of the
bullock were never to be worked, nor could the unicorn ever be tamed,
so Joseph should continue free; and they would have continued free if
they had not by sin sold themselves."
18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and,
Issachar, in thy tents. 19 They shall call the people unto the
mountain; there they shall offer sacrifices of righteousness: for they
shall suck of the abundance of the seas, and of treasures hid in the
sand. 20 And of Gad he said, Blessed be he that enlargeth Gad: he
dwelleth as a lion, and teareth the arm with the crown of the head.
21 And he provided the first part for himself, because there, in a
portion of the lawgiver, was he seated; and he came with the heads of
the people, he executed the justice of the Lord, and his judgments with
Israel.
Here we have, I. The blessings of Zebulun and Issachar put together,
for they were both the sons of Jacob by Leah, and by their lot in
Canaan they were neighbours; it is foretold,
1. That they should both have a comfortable settlement and employment,
v. 18. Zebulun must rejoice, for he shall have cause to rejoice; and
Moses prays that he may have cause in his going out, either to war (for
Zebulun jeoparded their lives in the high places of the field, Judg. v.
18), or rather to sea, for Zebulun was a haven of ships, Gen. xlix. 13.
And Issachar must rejoice in his tents, that is, in his business at
home, his husbandry, to which the men of that tribe generally confined
themselves, because they saw that rest was good, and when the sea was
rough the land was pleasant, Gen. xlix. 14, 15. Observe here, (1.) That
the providence of God, as it variously appoints the bounds of men's
habitation, some in the city and some in the country, some in the
seaports and some in the inland towns, so it wisely disposes men's
inclinations to different employments for the good of the public, as
each member of the body is situated and qualified for the service of
the whole. The genius of some men leads them to a book, of others to
the sea, of others to the sword; some are inclined to rural affairs,
others to trade, and some have a turn for mechanics; and it is well it
is so. If the whole body were an eye, where were the hearing? 1 Cor.
xii. 17. It was for the common good of Israel that the men of Zebulun
were merchants and that the men of Issachar were husbandmen. (2.) That
whatever our place and business are it is our wisdom and duty to
accommodate ourselves to them, and it is a great happiness to be well
pleased with them. Let Zebulun rejoice in his going out; let him thank
God for the gains and make the best of the losses and inconveniences of
his merchandise, and not despise the meanness, nor envy the quietness,
of Issachar's tents. Let Issachar rejoice in his tents, let him be well
pleased with the retirements and content with the small profits of his
country seats, and not grudge that he has not Zebulun's pleasure of
travelling and profit of trading. Every business has both its
conveniences and inconveniences, and therefore whatever Providence has
made our business we ought to bring our minds to it; and it is really a
great happiness, whatever our lot is, to be easy with it. This is the
gift of God, Eccl. v. 19.
2. That they should both be serviceable in their places to the honour
of God and the interests of religion in the nation (v. 19): They shall
call the people to the mountain, that is, to the temple, which Moses
foresaw should be built upon a mountain. I see not why this should be
confined (as it is by most interpreters) to Zebulun; if both Zebulun
and Issachar received the comforts of their respective employments, why
may we not suppose that they both took care to give God the glory of
them? Two things they shall do for God:--
(1.) They shall invite others to his service. Call the people to the
mountain. [1.] Zebulun shall improve his acquaintance and commerce with
the neighbouring nations, to whom he goes out, for this noble purpose,
to propagate religion among them, and to invite them into the service
of the God of Israel. Note, Men of great business, or large
conversation, should wisely and zealously endeavour to recommend the
practice of serious godliness to those with whom they converse and
among whom their business lies. Such are blessed, for they are
blessings. It were well if the enlargement of trade with foreign
countries might be made to contribute to the spreading of the gospel.
This prophecy concerning Zebulun perhaps looks as far as the preaching
of Christ and his apostles, which began in the land of Zebulun (Matt.
iv. 14, 15); then they called the people to the mountain, that is, to
the kingdom of the Messiah, which is called the mountain of the Lord's
house, Isa. ii. 2. [2.] Issachar that tarries at home, and dwells in
tents, shall call upon his neighbours to go up to the sanctuary at the
times appointed for their solemn feasts, either because they should be
more zealous and forward than their neighbours (and it has been often
observed that though those that with Zebulun dwell in the haven of
ships, which are places of concourse, have commonly more of the light
of religion, those that with Issachar dwell in tents in the country
have more of the life and heat of it), and may therefore with their
zeal provoke those to a holy emulation that have more knowledge (Ps.
cxxii. 1); or because they were more observant of the times appointed
for their feasts than others were. One of the Chaldee paraphrasts reads
the foregoing verse, Rejoice, Issachar, in the tents of thy schools,
supposing they would many of them be scholars, and would use their
learning for that purpose, according to the revolutions of the year, to
give notice of the times of the feasts; for almanacs were not then so
common as they are now. And Onkelos more particularly, Rejoice,
Issachar, when thou goest to compute the times of the solemnities at
Jerusalem; for then the tribes of Israel shall be gathered to the
mountain of the house of the sanctuary. So he reads the beginning of
this verse; and many think this is the meaning of that character of the
men of Issachar in David's time, That they had understanding of the
times to know what Israel ought to do, 1 Chron. xii. 32. And the
character which follows (v. 33) of the men of Zebulun, that they were
such as went forth to battle, expert in war, perhaps may explain the
blessing of that tribe here. Note, Those that have not opportunity as
Zebulun had of bringing into the church those that are without may yet
be very serviceable to its interest by helping to quicken, encourage,
and build up, those that are within. And it is good work to call people
to God's ordinances, to put those in remembrance that are forgetful,
and to stir up those that are slothful, who will follow, but care not
to lead.
(2.) They shall not only invite others to the service of God, but they
shall abound in it themselves: There they shall offer sacrifices of
righteousness. They shall not send others to the temple and stay at
home themselves, under pretence that they cannot leave their business;
but, when they stir up others to go speedily to pray before the Lord,
they shall say, We will go also, as it is Zech. viii. 21. Note, The
good we exhort others to we should ourselves be examples of. And, when
they come to the temple, they shall not appear before the Lord empty,
but shall bring for the honour and service of God according as he has
prospered them, 1 Cor. xvi. 2. [1.] It is here foretold that both these
tribes should grow rich. Zebulun that goes abroad shall suck of the
abundance of the seas, which are full breasts to the merchants, while
Issachar, that tarries at home, shall enrich himself with treasures hid
in the sands, either the fruits of the earth or the underground
treasures of metals and minerals, or (because the word for sand here
signifies properly the sand of the sea) the rich things thrown up by
the sea, for the lot of Issachar reached to the sea-side. Perhaps their
success in calling the people to the mount is intimated by their
sucking of the abundance of the seas, for we have a like phrase used
for the bringing in of the nations to the church (Isa. lx. 5), The
abundance of the sea shall be converted unto thee, and (v. 16), Thou
shalt suck the milk of the Gentiles. It is foretold, [2.] That these
tribes, being thus enriched, should consecrate their gain unto the
Lord, and their substance unto the Lord of the whole earth, Mic. iv.
13. The merchandise of Zebulun, and the hire of Issachar, shall be
holiness to the Lord (Isa. xxiii. 18), for thereof they shall offer
sacrifices of righteousness, that is, sacrifices according to the law.
Note, We must serve and honour God with what we have; and where he sows
plentifully he expects to reap accordingly. Those that suck of the
abundance of the seas, and of the treasures hid in the sand, ought to
offer sacrifices of righteousness proportionable.
II. The blessing of the tribe of Gad comes next, v. 20, 21. This was
one of the tribes that was already seated on that side Jordan where
Moses now was. Now,
1. He foretells what this tribe would be, v. 20. (1.) That it would be
enlarged, as at present it had a spacious allotment; and he gives God
the glory both of its present and of its future extent: Blessed be he
that enlargeth Gad. We find how this tribe was enlarged by their
success in a war which it seems they carried on very religiously
against the Hagarites, 1 Chron. v. 19, 20, 22. Note, God is to have the
glory of all our enlargements. (2.) That it would be a valiant and
victorious tribe, would, if let alone, dwell secure and fearless as a
lion; but, if provoked, would, like a lion, tear the arm with the crown
of the head; that is, would pull in pieces all that stood in his way,
both the arm (that is, the strength) and the crown of the head (that
is, the policy and authority) of his enemies. In David's time there
were Gadites whose faces were as the faces of lions, 1 Chron. xii. 8.
Some reckon Jehu to be of this tribe, because the first mention we have
of him is at Ramoth Gilead, which belonged to Gad, and they think this
may refer to his valiant acts.
2. He commends this tribe for what they had done and were now doing, v.
21. (1.) They had done very wisely for themselves, when they chose
their lot with the first, in a country already conquered: He provided
the first part for himself; though he had a concern for his brethren,
yet his charity began at home, and he was willing to see himself first
served, first settled. The Gadites were the first and most active
movers for an allotment on that side Jordan, and therefore are still
mentioned before the Reubenites in the history of that affair, Num.
xxxii. 2. And thus, while the other tribes had their portion assigned
them by Joshua the conqueror, Gad and his companions had theirs from
Moses the law-giver, and in it they were seated by law; or (as the word
is) covered or protected by a special providence which watched over
those that were left behind, while the men of war went forward with
their brethren. Note, Men will praise thee when thou doest well for
thyself (when thou providest first for thyself, as Gad did), Ps. xlix.
18. And God will praise thee when thou doest well for thy soul, which
is indeed thyself, and providest the first part for that in a portion
from the law-giver. (2.) They were now doing honestly and bravely for
their brethren; for they came with the heads of the people, before whom
they went armed over Jordan, to execute the justice of the Lord upon
the Canaanites, under the conduct of Joshua, to whom we afterwards find
they solemnly vowed obedience, Josh. i. 12, 16. This was what they
undertook to do when they had their lot assigned them, Num. xxxii. 27.
This they did, Josh. iv. 12. And, when the wars of Canaan were ended,
Joshua dismissed them with a blessing, Josh. xxii. 7. Note, It is a
blessed and honourable thing to be helpful to our brethren in their
affairs, and particularly to assist in executing the justice of the
Lord by suppressing that which is provoking to him: it was this that
was counted to Phinehas for righteousness.
22 And of Dan he said, Dan is a lion's whelp: he shall leap from
Bashan. 23 And of Naphtali he said, O Naphtali, satisfied with
favour, and full with the blessing of the Lord: possess thou the west
and the south. 24 And of Asher he said, Let Asher be blessed with
children; let him be acceptable to his brethren, and let him dip his
foot in oil. 25 Thy shoes shall be iron and brass; and as thy days,
so shall thy strength be.
Here is, I. The blessing of Dan, v. 22. Jacob in his blessing had
compared him to a serpent for subtlety; Moses compares him to a lion
for courage and resolution: and what could stand before those that had
the head of a serpent and the heart of a lion? He is compared to the
lions that leaped from Bashan, a mountain noted for fierce lions,
whence they came down to leap upon their prey in the plains. This may
refer either, 1. To the particular victories obtained by Samson (who
was of this tribe) over the Philistines. The Spirit of the Lord began
to move him in the camp of Dan when he was very young, as a lion's
whelp, so that in his attacks upon the Philistines he surprised them,
and overpowered them by main strength, as a lion does his prey; and one
of his first exploits was the rending of a lion. Or, 2. To a more
general achievement of that tribe, when a party of them, upon
information brought them of the security of Laish, which lay in the
furthest part of the land of Canaan from them, surprised it, and soon
made themselves masters of it. See Judg. xviii. 27. And, the mountains
of Bashan lying not far from that city, probably thence they made their
descent upon it; and therefore are here said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He looks upon this tribe with
wonder, and applauds it: "O Naphtali, thou art happy, thou shalt be so,
mayest thou be ever so!" Three things make up the happiness of this
tribe:--1. Be thou satisfied with favour. Some understand it of the
favour of men, their good-will and good word. Jacob had described this
tribe to be, generally, courteous obliging people, giving goodly words,
as the loving hind, Gen. xlix. 21. Now what should they get by being
so? Moses here tells them they should have an interest in the
affections of their neighbours, and be satisfied with favour. Those
that are loving shall be beloved. But others understand it of the
favour of God, and with good reason; for that only is the favour that
is satisfying to the soul and puts true gladness into the heart. Those
are happy indeed that have the favour of God; and those shall have it
that place their satisfaction in it, and reckon that, in having that,
they have enough and desire no more. 2. Be thou full with the blessing
of the Lord, that is, not only with those good things that are the
fruits of the blessing (corn, and wine, and oil), but with the blessing
itself; that is, the grace of God, according to his promise and
covenant. Those who have that blessing may well reckon themselves full:
they need nothing else to make them happy. "The portion of the tribe of
Naphtali" (the Jews say) "was so fruitful, and the productions so
forward, though it lay north, that those of that tribe were generally
the first that brought their first-fruits to the temple; and so they
had first the blessing from the priest, which was the blessing of the
Lord." Capernaum, in which Christ chiefly resided, lay in this tribe.
3. Be thou in possession of the sea and the south; so it may be read,
that is, of that sea which shall lie south of thy lot, that was the sea
of Galilee, which we so often read of in the gospels, directly north of
which the lot of this tribe lay, and which was of great advantage to
this tribe, witness the wealth of Capernaum and Bethsaida, which lay
within this tribe, and upon the shore of that sea. See how Moses was
guided by a spirit of prophesy in these blessings; for before the lot
was cast into the lap he foresaw and foretold how the disposal of it
would be.
III. The blessing of Asher, v. 24, 25. Four things he prays for and
prophecies concerning this tribe, which carries blessedness in its
name; for Leah called the father of it Asher, saying Happy am I, Gen.
xxx. 13. 1. The increase of their numbers. They were now a numerous
tribe, Num. xxvi. 47. "Let it be more so: Let Asher be blessed with
children." Note, Children, especially children of the covenant, are
blessings, not burdens. 2. Their interest in their neighbours: Let him
be acceptable to his brethren. Note, It is a very desirable thing to
have the love and good-will of those we live among: it is what we
should pray to God for, who has all hearts in his hand; and what we
should endeavour to gain by meekness and humility, and a readiness, as
we have ability and opportunity, to do good to all men. 3. The richness
of their land. (1.) Above ground: Let him dip his foot in oil, that is,
"Let him have such plenty of it in his lot that he may not only anoint
his head with it, but, if he please, wash his feet in it," which was
not commonly done; yet we find our blessed Saviour so acceptable to his
brethren that his feet were anointed with the most precious ointment,
Luke vii. 46. (2.) Under ground: Thy shoes shall be iron and brass,
that is, "Thou shalt have great plenty of these metals (mines of them)
in thy own ground, which by an uncommon blessing shall have both its
surface and its bowels rich:" or, if they had them not as the
productions of their own country, they should have them imported from
abroad; for the lot of this tribe lay on the sea-coast. The Chaldee
paraphrasts understand this figuratively: "Thou shalt be strong and
bright, as iron and brass." 4. The continuance of their strength and
vigour: As thy days, so shall thy strength be. Many paraphrase it thus,
"The strength of thy old age shall be like that of thy youth; thou
shalt not feel a decay, nor be the worse for the wearing, but shalt
renew thy youth; as if not thy shoes only, but thy bones, were iron and
brass." The day is often in scripture put for the events of the day;
and, taking it so here, it is a promise that God would graciously
support them under their trials and troubles, whatever they were. And
so it is a promise sure to all the spiritual seed of Abraham, that God
will wisely proportion their graces and comforts to the services and
sufferings he calls them out to. Have they work appointed them? They
shall have strength to do it. Have they burdens appointed them? They
shall have strength to bear them; and never be tempted above that they
are able. Faithful is he that has thus promised, and hath caused us to
hope in this promise.
26 There is none like unto the God of Jeshurun, who rideth upon the
heaven in thy help, and in his excellency on the sky. 27 The eternal
God is thy refuge, and underneath are the everlasting arms: and he
shall thrust out the enemy from before thee; and shall say, Destroy
them. 28 Israel then shall dwell in safety alone: the fountain of
Jacob shall be upon a land of corn and wine; also his heavens shall
drop down dew. 29 Happy art thou, O Israel: who is like unto thee, O
people saved by the Lord, the shield of thy help, and who is the sword
of thy excellency! and thine enemies shall be found liars unto thee;
and thou shalt tread upon their high places.
These are the last words of all that ever Moses, that great writer,
that great dictator, either wrote himself or had written from his
dictation; they are therefore very remarkable, and no doubt we shall
find them very improving. Moses, the man of God (who had as much reason
as ever any mere man had to know both), with his last breath magnifies
both the God of Israel and the Israel of God. They are both
incomparable in his eye; and we are sure that in this his judgment of
both his eye did not wax dim.
I. No God like the God of Israel. None of the gods of the nations were
capable of doing that for their worshippers which Jehovah did for his:
There is none like unto the God of Jeshurun, v. 26. Note, When we are
expecting that God should bless us in doing well for us we must bless
him by speaking well of him: and one of the most solemn ways of
praising God is by acknowledging that there is none like him. Now, 1.
This was the honour of Israel. Every nation boasted of its god; but
none had such a God to boast of as Israel had. 2. It was their
happiness that they were taken into covenant with such a God. Two
things he takes notice of as proofs of the incontestable pre-eminence
of the God of Jeshurun above all other gods: (1.) His sovereign power
and authority: He rides upon the heavens, and with the greatest state
and magnificence on the skies. Riding on the heavens denotes his
greatness and glory, in which he manifests himself to the upper world,
and the use he makes of the influences of heaven, and the productions
of the clouds, in bringing to pass his own counsels in this lower
world: he manages and directs them as a man does the horse he rides on.
When he has any thing to do for his people he rides upon the heavens to
do it; for he does it swiftly and strongly: no enemy can either
anticipate or obstruct the progress of him that rides on the heavens.
(2.) His boundless eternity; he is the eternal God, and his arms are
everlasting, v. 27. The gods of the heathen were but lately invented,
and would shortly perish; but the God of Jeshurun is eternal: he was
before all worlds, and will be when time and days shall be no more. See
Hab. i. 12.
II. No people like the Israel of God. Having pronounced each tribe
happy, in the close he pronounces all together very happy, so happy in
all respects that there was no nation under the sun comparable to them
(v. 29): Happy art thou, O Israel, a people whose God is the Lord, on
that account truly happy, and none like unto thee. If Israel honour God
as a non-such God, he will favour them so as to make them a non-such
people, the envy of all their neighbours and the joy of all their
well-wishers. Who is like unto thee, O people? Behold, thou art fair,
my love, says Christ of his spouse. To which she presently returns,
Behold thou art fair, my beloved. What one nation (no, not all the
nations together) is like thy people Israel? 2 Sam. vii. 23. What is
here said of the church of Israel and the honours and privileges of it
is certainly to be applied to the church of the first-born, that are
written in heaven. The Christian church is the Israel of God, as the
apostle calls it (Gal. vi. 16), on which there shall be peace, and
which is dignified above all societies in the world, as Israel was.
1. Never were people so well seated and sheltered (v. 27): The eternal
God is thy refuge. Or, as the word signifies, "thy habitation, or
mansion-house, in which thou art safe, and easy, and at rest, as a man
in his own house." Every Israelite indeed is at home in God; the soul
returns to him, and reposes in him as its resting-place (Ps. cxvi. 7),
its hiding-place, Ps. xxxii. 7. And those that make him their
habitation shall have all the comforts and benefits of a habitation in
him, Ps. xci. 1. Moses had an eye to God as the habitation of Israel
when they were wandering in the wilderness (Ps. xc. 1): Lord, thou hast
been our dwelling-place in all generations. And now that they were
going to settle in Canaan they must not change their habitation; still
they will need, and still they shall have, the eternal God for their
dwelling-place; without him Canaan itself would be a wilderness, and a
land of darkness.
2. Never were people so well supported and borne up: Underneath are the
everlasting arms; that is, the almighty power of God is engaged for the
protection and consolation of all that trust in him, in their greatest
straits and distresses, and under the heaviest burdens. The everlasting
arms shall support, (1.) The interests of the church in general, that
they shall not sink, or be run down; underneath the church is that rock
of ages on which it is built, and against which the gates of hell shall
never prevail, Matt. xvi. 18. (2.) The spirits or particular believers,
so that, though they may be oppressed, they shall not be overwhelmed by
any trouble. How low soever the people of God are at any time brought,
everlasting arms are underneath them to keep the spirit from sinking,
from fainting, and the faith from failing, even when they are pressed
above measure. The everlasting covenant, and the everlasting
consolations that flow from it, are indeed everlasting arms, with which
believers have been wonderfully sustained, and kept cheerful in the
worst of times; divine grace is sufficient for them, 2 Cor. xii. 9.
3. Never were people so well commanded and led on to battle: "He shall
thrust out the enemy from before thee by his almighty power, which will
make room for thee; and by a commission which will bear thee out he
shall say, Destroy them." They were now entering upon a land that was
in the full possession of a strong and formidable people, and who,
being its first planters, looked upon themselves as its rightful
owners; how shall Israel justify, and how shall they accomplish, the
expulsion of them? (1.) God will give them a commission to destroy the
Canaanites, and that will justify them, and bear them out in it,
against all the world. He that is sovereign Lord of all lives and all
lands not only allowed and permitted, but expressly commanded and
appointed the children of Israel both to take possession of the land of
Canaan and to put the sword to the people of Canaan, which, being thus
authorized, they might not only lawfully but honourably do, without
incurring the least stain or imputation of theft by the one or murder
by the other. (2.) God will give them power and ability to destroy
them; nay, he will in effect do it to their hands: he will thrust out
the enemy from before them; for the very fear of Israel shall put them
to flight. God drive out the heathen to plant his people, Ps. xliv. 2.
Thus believers are more than conquerors over their spiritual enemies,
through Christ that loved them. The captain of our salvation thrust out
the enemy from before us when he overcame the world and spoiled
principalities and powers on the cross; and the word of command to us
is, "Destroy them; pursue the victory, and you shall divide the spoil."
4. Never were people so well secured and protected (v. 28): Israel
shall then dwell in safety alone. Those that dwell in God, and make his
name their strong tower, dwell in safety; the place of their defence is
the munitions of rocks, Isa. xxxiii. 16. They shall dwell in safety
alone. (1.) Though alone. Though they contract no alliances with their
neighbours, nor have any reason to expect help or succour from any of
them, yet they shall dwell in safety; they shall really be safe, and
they shall think themselves so. (2.) Because alone. They shall dwell in
safety as long as they continue pure, and unmixed with the heathen, a
singular and peculiar people. Their distinction from other nations,
though it made them like a speckled bird (Jer. xii. 9), and exposed
them to the ill-will of those about them, yet was really their
preservation from the mischief their neighbours wished them, as it kept
them under the divine protection. All that keep close to God shall be
kept safely by him. It is promised that in the kingdom of Christ Israel
shall dwell safely, Jer. xxiii. 6.
5. Never were people so well provided for: The fountain of Jacob (that
is, the present generation of that people, which is as the fountain to
all the streams that shall hereafter descend and be derived from it)
shall now presently be fixed upon a good land. The eye of Jacob (so it
might be read, for the same word signifies a fountain and an eye) is
upon the land of corn and wine, that is, where they now lay encamped
they had Canaan in their eye, it was just before their faces, on the
other side the river, and they would have it in their hands and under
their feet quickly. This land upon which they had set their eye was
blessed both with the fatness of the earth and the dew of heaven; it
was a land of corn and wine, substantial and useful productions: also
his heavens (as if the heavens were particularly designed to be
blessings to that land) shall drop down dew, without which, though the
soil were ever so good, the corn and wine would soon fail. Every
Israelite indeed has his eye, the eye of faith, upon the better
country, the heavenly Canaan, which is richly replenished with better
things than corn and wine.
6. Never were people so well helped. If they were in any strait, God
himself rode upon the heavens for their help, v. 26. And they were a
people saved by the Lord, v. 29. If they were in danger of any harm, or
in want of any good, they had an eternal God to go to, an almighty
power to trust to; nothing could hurt those whom God helped, nor was it
possible that the people should perish which was saved by the Lord.
Those that are added to the gospel Israel are such as shall be saved,
Acts ii. 47.
7. Never were people so well armed. God himself was the shield of their
help by whom they were armed defensively, and sufficiently guarded
against all assailants: and he was the sword of their excellency, by
whom they were armed offensively, and made both formidable and
successful in all their wars. God is called the sword of their
excellency because, in fighting for them, he made them to excel other
people, or because in all he did for them he had an eye to his
sanctuary among them, which is called the excellency of Jacob, Ps.
xlvii. 4; Ezek. xxiv. 21; Amos vi. 8. Those in whose hearts is the
excellency of holiness have God himself for their shield and sword--are
defended by the whole armour of God; his word is their sword, and faith
in it is their shield, Eph. vi. 16, 17.
8. Never were people so well assured of victory over their enemies:
They shall be found liars unto thee; That is, "shall be forced to
submit to thee sorely against their will, so that it will be but a
counterfeit submission; yet the point shall be gained, for thou shalt
tread upon their necks" (so the LXX.), which we find done, Josh. x. 24.
"Thou shalt tread down their strong-holds, be they ever so high, and
trample upon their palaces and temples, though esteemed ever so sacred.
If thy enemies be found liars to thee" (so some read it), "thou shalt
tread upon their high places; if they will not be held by the bonds of
leagues and treaties, they shall be broken by the force of war." Thus
shall the God of peace tread Satan under the feet of all believers, and
shall do it shortly, Rom. xvi. 20.
Now lay all this together, and then you will say, Happy art thou, O
Israel! Who is like unto thee, O people! Thrice happy the people whose
God is the Lord.
__________________________________________________________________
D E U T E R O N O M Y
CHAP. XXXIV.
Having read how Moses finished his testimony, we are told here how he
immediately after finished his life. This chapter could not be written
by Moses himself, but was added by Joshua or Eleazar, or, as bishop
Patrick conjectures, by Samuel, who was a prophet, and wrote by divine
authority what he found in the records of Joshua, and his successors
the judges. We have had an account of his dying words, here we have an
account of his dying work, and that is work we must all do shortly, and
it had need be well done. Here is, I. The view Moses had of the land of
Canaan just before he died, ver. 1-4. II. His death and burial, ver. 5,
6. III. His age, ver. 7. IV. Israel's mourning for him, ver. 8. V. His
successor, ver. 9. VI. His character, ver. 10, &c.
Moses on Mount Pisgah. (b. c. 1451.)
1 And Moses went up from the plains of Moab unto the mountain of Nebo,
to the top of Pisgah, that is over against Jericho. And the Lord showed
him all the land of Gilead, unto Dan, 2 And all Naphtali, and the
land of Ephraim, and Manasseh, and all the land of Judah, unto the
utmost sea, 3 And the south, and the plain of the valley of Jericho,
the city of palm trees, unto Zoar. 4 And the Lord said unto him, This
is the land which I sware unto Abraham, unto Isaac, and unto Jacob,
saying, I will give it unto thy seed: I have caused thee to see it with
thine eyes, but thou shalt not go over thither.
Here is, I. Moses climbing upwards towards heaven, as high as the top
of Pisgah, there to die; for that was the place appointed, ch. xxxii.
49, 50. Israel lay encamped upon the flat grounds in the plains of
Moab, and thence he went up, according to order, to the mountain of
Nebo, to the highest point or ridge of that mountain, which was called
Pisgah, v. 1. Pisgah is an appellative name for all such eminences. It
should seem, Moses went up alone to the top of Pisgah, alone without
help--a sign that his natural force was not abated when on the last day
of his life he could walk up to the top of a high hill without such
supporters as once he had when his hands were heavy (Exod. xvii. 12),
alone without company. When he had made an end of blessing Israel, we
may suppose, he solemnly took leave of Joshua, and Eleazar, and the
rest of his friends, who probably brought him to the foot of the hill;
but then he gave them such a charge as Abraham gave to his servants at
the foot of another hill: Tarry you here while I go yonder and die:
they must not see him die, because they must not know of his sepulchre.
But, whether this were so or not, he went up to the top of Pisgah, 1.
To show that he was willing to die. When he knew the place of his
death, he was so far from avoiding it that he cheerfully mounted a
steep hill to come at it. Note, Those that through grace are well
acquainted with another world, and have been much conversant with it,
need not be afraid to leave this. 2. To show that he looked upon death
as his ascension. The soul of a man, of a good man, when it leaves the
body, goes upwards (Eccl. iii. 21), in conformity to which motion of
the soul, the body of Moses shall go along with it as far upwards as
its earth will carry it. When God's servants are sent for out of the
world, the summons runs thus, Go up and die.
II. Moses looking downward again towards this earth, to see the earthly
Canaan into which he must never enter, but therein by faith looking
forwards to the heavenly Canaan into which he should now immediately
enter. God had threatened that he should not come into the possession
of Canaan, and the threatening is fulfilled. But he had also promised
that he should have a prospect of it, and the promise is here
performed: The Lord showed him all that good land, v. 1. 1. If he went
up alone to the top of Pisgah, yet he was not alone, for the Father was
with him, John xvi. 32. If a man has any friends, he will have them
about him when he lies a dying. But if, either through God's providence
or their unkindness, it should so happen that we should then be alone,
we need fear no evil if the great and good Shepherd be with us, Ps.
xxiii. 4. 2. Though his sight was very good, and he had all the
advantage of high ground that he could desire for the prospect, yet he
could not have seen what he now saw, all Canaan from end to end
(reckoned about fifty or sixty miles), if his sight had not been
miraculously assisted and enlarged, and therefore it is said, The Lord
showed it to him. Note, All the pleasant prospects we have of the
better country we are beholden to the grace of God for; it is he that
gives the spirit of wisdom as well as the spirit of revelation, the eye
as well as the object. This sight which God here gave Moses of Canaan,
probably, the devil designed to mimic, and pretended to out-do, when in
an airy phantom he showed to our Saviour, whom he had placed like Moses
upon an exceedingly high mountain, all the kingdoms of the world and
the glory of them, not gradually, as here, first one country and then
another, but all in a moment of time. 3. He saw it at a distance. Such
a sight the Old-Testament saints had of the kingdom of the Messiah;
they saw it afar off. Thus Abraham, long before this, saw Christ's day;
and, being fully persuaded of it, embraced it in the promise, leaving
others to embrace it in the performance, Heb. xi. 13. Such a sight
believers now have, through grace, of the bliss and glory of their
future state. The word and ordinances are to them what Mount Pisgah was
to Moses; from them they have comfortable prospects of the glory to be
revealed, and rejoice in hope of it. 4. He saw it, but must never enjoy
it. As God sometimes takes his people away from the evil to come, so at
other times he takes them away from the good to come, that is, the good
which shall be enjoyed by the church in the present world. Glorious
things are spoken of the kingdom of Christ in the latter days, its
advancement, enlargement, and flourishing state; we foresee it, but we
are not likely to live to see it. Those that shall come after us, we
hope will enter that promised land, which is a comfort to us when we
find our own carcases falling in this wilderness. See 2 Kings vii. 2.
5. He saw all this just before his death. Sometimes God reserves the
brightest discoveries of his grace to his people to be the support of
their dying moments. Canaan was Immanuel's land (Isa. viii. 8), so that
in viewing it he had a view of the blessings we enjoy by Christ. It was
a type of heaven (Heb. xi. 16), which faith is the substance and
evidence of. Note, Those may leave this world with a great deal of
cheerfulness that die in the faith of Christ, and in the hope of
heaven, and with Canaan in their eye. Having thus seen the salvation of
God, we may well say, Lord, now let thou thy servant depart in peace.
The Death of Moses. (b. c. 1451.)
5 So Moses the servant of the Lord died there in the land of Moab,
according to the word of the Lord. 6 And he buried him in a valley in
the land of Moab, over against Beth-peor: but no man knoweth of his
sepulchre unto this day. 7 And Moses was a hundred and twenty years
old when he died: his eye was not dim, nor his natural force abated.
8 And the children of Israel wept for Moses in the plains of Moab
thirty days: so the days of weeping and mourning for Moses were ended.
Here is, I. The death of Moses (v. 5): Moses the servant of the Lord
died. God told him he must not go over Jordan, and, though at first he
prayed earnestly for the reversing of the sentence yet God's answer to
his prayer sufficed him, and now he spoke no more of that matter, ch.
iii. 26. Thus our blessed Saviour prayed that the cup might pass from
him, yet, since it might not, he acquiesced with, Father, thy will be
done. Moses had reason to desire to live a while longer in the world.
He was old, it is true, but he had not yet attained to the years of the
life of his fathers; his father Amram lived to be 137; his grandfather
Kohath 133; his great grandfather Levi 137; Exod. vi. 16-20. And why
must Moses, whose life was more serviceable than any of theirs, die at
120, especially since he felt not the decays of age, but was as fit for
service as ever? Israel could ill spare him at this time; his conduct
and his converse with God would be as great a happiness to them in the
conquest of Canaan as the courage of Joshua. It bore hard upon Moses
himself, when he had gone through all the fatigues of the wilderness,
to be prevented from enjoying the pleasures of Canaan; when he had
borne the burden and heat of the day, to resign the honour of finishing
the work to another, and that not his son, but his servant, who must
enter into his labours. We may suppose that this was not pleasant to
flesh and blood. But the man Moses was very meek; God will have it so,
and he cheerfully submits. 1. He is here called the servant of the
Lord, not only as a good man (all the saints are God's servants), but
as a useful man, eminently useful, who had served God's counsels in
bringing Israel out of Egypt, and leading them through the wilderness.
It was more his honour to be the servant of the Lord than to be king in
Jeshurun. 2. Yet he dies. Neither his piety nor his usefulness would
exempt him from the stroke of death. God's servants must die that they
may rest from their labours, receive their recompense, and make room
for others. When God's servants are removed, and must serve him no
longer on earth, they go to serve him better, to serve him day and
night in his temple. 3. He dies in the land of Moab, short of Canaan,
while as yet he and his people were in an unsettled condition and had
not entered into their rest. In the heavenly Canaan there will be no
more death. 4. He dies according to the word of the Lord. At the mouth
of the Lord; so the word is. The Jews say, "with a kiss from the mouth
of God." No doubt, he died very easily (it was an euthanasia--a
delightful death), there were no bands in his death; and he had in his
death a most pleasing taste of the love of God to him: but that he died
at the mouth of the Lord means no more but that he died in compliance
with the will of God. Note, The servants of the Lord, when they have
done all their other work, must die at last, in obedience to their
Master, and be freely willing to go home whenever he sends for them,
Acts xxi. 13.
II. His burial, v. 6. It is a groundless conceit of some of the Jews
that Moses was translated to heaven as Elijah was, for it is expressly
said that he died and was buried; yet probably he was raised to meet
Elias, to grace the solemnity of Christ's transfiguration. 1. God
himself buried him, namely, by the ministry of angels, which made this
funeral, though very private, yet very magnificent. Note, God takes
care of the dead bodies of his servants; as their death is precious, so
is their dust, not a grain of it shall be lost, but the covenant with
it shall be remembered. When Moses was dead, God buried him; when
Christ was dead, God raised him, for the law of Moses was to have an
end, but not the gospel of Christ. Believers are dead to the law that
they might be married to another, even to him who is raised from the
dead, Rom. vii. 4. It should seem Michael, that is, Christ (as some
think), had the burying of Moses, for by him the Mosaical ordinances
were abolished and taken out of the way, nailed to his cross, and
buried in his grave, Col. ii. 14. 2. He was buried in a valley over
against Beth-peor. How easily could the angels that buried him have
conveyed him over Jordan and buried him with the patriarchs in the cave
of Machpelah! But we must learn not be over-solicitous about the place
of our burial. If the soul be at rest with God, the matter is not great
where the body rests. One of the Chaldee paraphrasts says, "He was
buried over against Beth-peor, that, whenever Baal-peor boasted of the
Israelites being joined to him, the grave of Moses over against his
temple might be a check to him." 3. The particular place was not known,
lest the children of Israel, who were so very prone to idolatry, should
have enshrined and worshipped the dead body of Moses, that great
founder and benefactor of their nation. It is true that we read not,
among all the instances of their idolatry, that they worshipped relics,
the reason of which perhaps was because they were thus prevented from
worshipping Moses, and so could not for shame worship any other. Some
of the Jewish writers say that the body of Moses was concealed, that
necromancers, who enquired of the dead, might not disquiet him, as the
witch of Endor did Samuel, to bring him up. God would not have the name
and memory of his servant Moses thus abused. Many think this was the
contest between Michael and the devil about the body of Moses,
mentioned Jude 9. The devil would make the place known that it might be
a snare to the people, and Michael would not let him. Those therefore
who are for giving divine honours to the relics of departed saints side
with the devil against Michael our prince.
III. His age, v. 7. His life was prolonged, 1. To old age. He was 120
years old, which, though far short of the years of the patriarchs, yet
much exceeded the years of most of his contemporaries, for the ordinary
age of man had been lately reduced to seventy, Ps. xc. 10. The years of
the life of Moses were three forties. The first forty he lived a
courtier, at ease and in honour in Pharaoh's court; the second forty he
lived a poor desolate shepherd in Midian; the third forty he lived a
king in Jeshurun, in honour and power, but encumbered with a great deal
of care and toil: so changeable is the world we live in, and alloyed
with such mixtures; but the world before us is unmixed and
unchangeable. 2. To a good old age: His eye was not dim (as Isaac's,
Gen. xxvii. 1, and Jacob's, Gen. xlviii. 10), nor was his natural force
abated; there was no decay either of the strength of his body or of the
vigour and activity of his mind, but he could still speak, and write,
and walk as well as ever. His understanding was as clear, and his
memory as strong, as ever. "His visage was not wrinkled," say some of
the Jewish writers; "he had lost never a tooth," say others; and many
of them expound it of the shining of his face (Exod. xxxiv. 30), that
that continued to the last. This was the general reward of his
services; and it was in particular the effect of his extraordinary
meekness, for that is a grace which is, as much as any other, health to
the navel and marrow to the bones. Of the moral law which was given by
Moses, though the condemning power be vacated to true believers, yet
the commands are still binding, and will be to the end of the world;
the eye of them is not waxen dim, for they shall discern the thoughts
and intents of the heart, nor is their natural force or obligation
abated but still we are under the law to Christ.
IV. The solemn mourning that there was for him, v. 8. It is a debt
owing to the surviving honour of deceased worthies to follow them with
our tears, as those who loved and valued them, are sensible of our loss
of them, and are truly humbled for those sins which have provoked God
to deprive us of them; for penitential tears very fitly mix with these.
Observe, 1. Who the mourners were: The children of Israel. They all
conformed to the ceremony, whatever it was, though some of them
perhaps, who were ill-affected to his government, were but
mock-mourners; yet we may suppose there were those among them who had
formerly quarrelled with him and his government, and perhaps had been
of those who spoke of stoning him, who now were sensible of their loss,
and heartily lamented him when he was removed from them, though they
knew not how to value him when he was with them. Thus those who had
murmured were made to learn doctrine, Isa. xxix. 24. Note, The loss of
good men, especially good governors, is to be much lamented and laid to
heart: those are stupid who do not consider it. 2. How long they
mourned: Thirty days. So long the formality lasted, and we may suppose
there were some in whom the mourning continued much longer. Yet the
ending of the days of weeping and mourning for Moses is an intimation
that, how great soever our losses have been, we must not abandon
ourselves to perpetual grief; we must suffer the wound at least to heal
up in time. If we hope to go to heaven rejoicing, why should we resolve
to go to the grave mourning? The ceremonial law of Moses is dead and
buried in the grave of Christ; but the Jews have not yet ended the days
of their mourning for it.
The Character of Moses. (b. c. 1451.)
9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses
had laid his hands upon him: and the children of Israel hearkened unto
him, and did as the Lord commanded Moses. 10 And there arose not a
prophet since in Israel like unto Moses, whom the Lord knew face to
face, 11 In all the signs and the wonders, which the Lord sent him to
do in the land of Egypt to Pharaoh, and to all his servants, and to all
his land, 12 And in all that mighty hand, and in all the great terror
which Moses showed in the sight of all Israel.
We have here a very honourable encomium passed both on Moses and
Joshua; each has his praise, and should have. It is ungrateful so to
magnify our living friends as to forget the merits of those that are
gone, to whose memories there is a debt of honour due: all the respect
must not be paid to the rising sun; and, on the other hand, it is
unjust so to cry up the merits of those that are gone as to despise the
benefit we have in those that survive and succeed them. Let God be
glorified in both, as here.
I. Joshua is praised as a man admirably qualified for the work to which
he was called, v. 9. Moses brought Israel to the borders of Canaan and
then died and left them, to signify that the law made nothing perfect,
Heb. vii. 19. It brings men into a wilderness of conviction, but not
into the Canaan of rest and settled peace. It is an honour reserved for
Joshua (our Lord Jesus, of whom Joshua was a type) to do that for us
which the law could not do, in that it was weak through the flesh, Rom.
viii. 3. Through him we enter into rest, the spiritual rest of
conscience and eternal rest in heaven. Three things concurred to clear
Joshua's call to this great undertaking:--1. God fitted him for it: He
was full of the spirit of wisdom; and so he had need who had such a
peevish people to rule, and such a politic people to conquer. Conduct
is as requisite in a general as courage. Herein Joshua was a type of
Christ, in whom are hidden the treasures of wisdom. 2. Moses, by the
divine appointment, had ordained him to it: He had laid his hands upon
him, so substituting him to be his successor, and praying to God to
qualify him for the service to which he had called him; and this comes
in as a reason why God gave him a more than ordinary spirit of wisdom,
because his designation to the government was God's own act (those whom
God employs he will in some measure make fit for the employment) and
because this was the thing that Moses had asked of God for him when he
laid his hands on him. When the bodily presence of Christ withdrew from
his church, he prayed the Father to send another Comforter, and
obtained what he prayed for. 3. The people cheerfully owned him and
submitted to him. Note, An interest in the affections of people is a
great advantage, and a great encouragement to those that are called to
public trusts of what kind soever. It was also a great mercy to the
people that when Moses was dead they were not as sheep having no
shepherd, but had one ready among them in whom they did unanimously,
and might with the highest satisfaction, acquiesce.
II. Moses is praised (v. 10-12), and with good reason.
1. He was indeed a very great man, especially upon two accounts:--(1.)
His intimacy with the God of nature: God knew him face to face, and so
he knew God. See Num. xii. 8. He saw more of the glory of God than any
(at least of the Old-Testament saints) ever did. He had more free and
frequent access to God, and was spoken to not in dreams, and visions,
and slumberings on the bed, but when he was awake and standing before
the cherubim. Other prophets, when God appeared and spoke to them, were
struck with terror (Dan. x. 7), but Moses, whenever he received a
divine revelation, preserved his tranquillity. (2.) His interest and
power in the kingdom of nature. The miracles of judgment he wrought in
Egypt before Pharaoh, and the miracles of mercy he wrought in the
wilderness before Israel, served to demonstrate that he was a
particular favourite of Heaven, and had an extra-ordinary commission to
act as he did on this earth. Never was there any man whom Israel had
more reason to love, or whom the enemies of Israel had more reason to
fear. Observe, The historian calls the miracles Moses wrought signs and
wonders, done with a mighty hand and great terror, which may refer to
the terrors of Mount Sinai, by which God fully ratified Moses's
commission and demonstrated it beyond exception to be divine, and this
in the sight of all Israel.
2. He was greater than any other of the prophets of the Old Testament.
Though they were men of great interest in heaven and great influence
upon earth, yet they were none of them to be compared with this great
man; none of them either so evidenced or executed a commission from
heaven as Moses did. This encomium of Moses seems to have been written
long after his death, yet then there had not arisen any prophet like
unto Moses, nor did there arise any such between that period and the
sealing up of the vision and prophecy by Moses God gave the law, and
moulded and formed the Jewish church; by the other prophets he only
sent particular reproofs, directions, and predictions. The last of the
prophets concludes with a charge to remember the law of Moses, Mal. iv.
4. Christ himself often appealed to the writings of Moses, and vouched
him for a witness, as one that saw his day at a distance and spoke of
him. But, as far as the other prophets came short of him, our Lord
Jesus went beyond him. His doctrine was more excellent, his miracles
were more illustrious, and his communion with his Father was more
intimate, for he had lain in his bosom from eternity, and by him God
does now in these last days speak to us. Moses was faithful as a
servant, but Christ as a Son. The history of Moses leaves him buried in
the plains of Moab, and concludes with the period of his government;
but the history of our Saviour leaves him sitting at the right hand of
the Majesty on high, and we are assured that of the increase of his
government and peace there shall be no end. The apostle, in his epistle
to the Hebrews, largely proves the pre-eminence of Christ above Moses,
as a good reason why we that are Christians should be obedient,
faithful, and constant, to that holy religion which we make profession
of. God, by his grace, make us all so!
__________________________________________________________________
Indexes
__________________________________________________________________
Index of Scripture References
Genesis
[1]1:1 [2]1:1 [3]1:1-2 [4]1:1-31 [5]1:2 [6]1:2 [7]1:2
[8]1:3 [9]1:3-5 [10]1:4 [11]1:6-8 [12]1:9 [13]1:9-10
[14]1:9-10 [15]1:9-13 [16]1:10 [17]1:11 [18]1:11-12
[19]1:14-15 [20]1:14-15 [21]1:14-19 [22]1:16 [23]1:16-18
[24]1:18 [25]1:20 [26]1:20-21 [27]1:20-23 [28]1:21-25
[29]1:22 [30]1:22 [31]1:24-25 [32]1:25 [33]1:26-28 [34]1:27
[35]1:28 [36]1:28 [37]1:28 [38]1:28 [39]1:29 [40]1:29
[41]1:29 [42]1:29-30 [43]1:30 [44]1:31 [45]2:1-2 [46]2:1-3
[47]2:1-7 [48]2:3 [49]2:3 [50]2:3 [51]2:3 [52]2:4
[53]2:5-6 [54]2:6 [55]2:7 [56]2:8 [57]2:8-17 [58]2:9
[59]2:9 [60]2:10-14 [61]2:12 [62]2:15 [63]2:15 [64]2:16-17
[65]2:18 [66]2:18-25 [67]2:19-20 [68]2:20 [69]2:21
[70]2:21-23 [71]2:23 [72]2:23 [73]2:24 [74]2:25 [75]3:1
[76]3:1 [77]3:1 [78]3:1-5 [79]3:2-3 [80]3:3 [81]3:4
[82]3:4 [83]3:4 [84]3:5 [85]3:5 [86]3:6-8 [87]3:7 [88]3:8
[89]3:9-10 [90]3:10 [91]3:11 [92]3:11-13 [93]3:13 [94]3:14
[95]3:14-19 [96]3:15 [97]3:15 [98]3:16 [99]3:17 [100]3:17
[101]3:17 [102]3:19 [103]3:19 [104]3:20-21 [105]3:21
[106]3:22 [107]3:22-24 [108]3:23 [109]3:24 [110]3:24
[111]3:24 [112]4:1-2 [113]4:3 [114]4:3-4 [115]4:5 [116]4:5
[117]4:5-7 [118]4:7 [119]4:8 [120]4:9 [121]4:9 [122]4:10
[123]4:10 [124]4:10 [125]4:11 [126]4:11 [127]4:11
[128]4:11-12 [129]4:13-14 [130]4:14 [131]4:15 [132]4:15
[133]4:15 [134]4:15-16 [135]4:16 [136]4:17 [137]4:17
[138]4:17-24 [139]4:18 [140]4:24 [141]4:24 [142]4:25
[143]4:25-26 [144]4:26 [145]4:26 [146]5 [147]5:1-2
[148]5:1-5 [149]5:1-32 [150]5:2 [151]5:3 [152]5:4
[153]5:6-8 [154]5:8 [155]5:9-11 [156]5:12-14 [157]5:15-17
[158]5:18-20 [159]5:21 [160]5:21-24 [161]5:22 [162]5:22
[163]5:22 [164]5:23 [165]5:24 [166]5:24 [167]5:25-27
[168]5:28-32 [169]5:29 [170]5:29 [171]6:1-5 [172]6:2
[173]6:2 [174]6:4 [175]6:4 [176]6:4 [177]6:5 [178]6:5
[179]6:5 [180]6:6 [181]6:6-7 [182]6:7 [183]6:8 [184]6:8-10
[185]6:8-10 [186]6:9 [187]6:9 [188]6:11 [189]6:11-12
[190]6:13 [191]6:13 [192]6:13 [193]6:14-16 [194]6:14-16
[195]6:17 [196]6:17 [197]6:18 [198]6:18 [199]6:18
[200]6:18-21 [201]6:19-21 [202]6:20 [203]6:21 [204]6:22
[205]7:1 [206]7:1 [207]7:1 [208]7:1 [209]7:2 [210]7:2-3
[211]7:2-3 [212]7:2-3 [213]7:4 [214]7:4 [215]7:4 [216]7:5
[217]7:6-7 [218]7:8-9 [219]7:10 [220]7:10 [221]7:11-12
[222]7:12 [223]7:13-16 [224]7:16 [225]7:17 [226]7:17
[227]7:17-20 [228]7:18 [229]7:21 [230]7:21 [231]7:21-23
[232]7:22 [233]7:23 [234]7:23 [235]7:23 [236]7:24 [237]8:1
[238]8:1-2 [239]8:3 [240]8:3 [241]8:4 [242]8:5 [243]8:6-12
[244]8:13 [245]8:13 [246]8:14 [247]8:14 [248]8:15-17
[249]8:15-19 [250]8:20 [251]8:20 [252]8:20 [253]8:20
[254]8:20 [255]8:21 [256]8:21 [257]8:21-22 [258]8:22
[259]9:1 [260]9:1 [261]9:1 [262]9:1 [263]9:1 [264]9:1
[265]9:1-11 [266]9:2 [267]9:2 [268]9:3 [269]9:3 [270]9:3-4
[271]9:3-4 [272]9:4 [273]9:4 [274]9:5 [275]9:5-6 [276]9:5-6
[277]9:5-6 [278]9:6 [279]9:6 [280]9:6 [281]9:6 [282]9:6
[283]9:6 [284]9:6 [285]9:7 [286]9:7 [287]9:7 [288]9:8-11
[289]9:8-11 [290]9:9-10 [291]9:12-13 [292]9:12-17 [293]9:13
[294]9:13 [295]9:14 [296]9:15 [297]9:16 [298]9:18-19
[299]9:19 [300]9:20-21 [301]9:21-27 [302]9:22 [303]9:22
[304]9:22 [305]9:23 [306]9:25 [307]9:25 [308]9:25 [309]9:25
[310]9:25-27 [311]9:26 [312]9:26 [313]9:26 [314]9:27
[315]9:28-29 [316]10:1-32 [317]10:2-5 [318]10:5 [319]10:5
[320]10:6-20 [321]10:8-10 [322]10:8-10 [323]10:10 [324]10:11
[325]10:14 [326]10:15-18 [327]10:20 [328]10:21 [329]10:21-32
[330]10:25 [331]10:31 [332]11:1 [333]11:1-4 [334]11:1-9
[335]11:2 [336]11:3 [337]11:4 [338]11:4 [339]11:5
[340]11:5-9 [341]11:6 [342]11:7 [343]11:8-9 [344]11:8-9
[345]11:10-26 [346]11:10-26 [347]11:14 [348]11:18 [349]11:22
[350]11:24 [351]11:26 [352]11:27-32 [353]11:28 [354]11:31
[355]11:32 [356]12:1 [357]12:1 [358]12:1-3 [359]12:1-20
[360]12:2 [361]12:2 [362]12:2 [363]12:2 [364]12:3 [365]12:3
[366]12:3 [367]12:4 [368]12:4-5 [369]12:6 [370]12:6
[371]12:6-7 [372]12:6-9 [373]12:7 [374]12:7 [375]12:7
[376]12:7-8 [377]12:8 [378]12:8 [379]12:8 [380]12:9
[381]12:10-13 [382]12:13 [383]12:14 [384]12:14-20 [385]12:16
[386]12:17 [387]12:19 [388]12:20 [389]13:1 [390]13:1
[391]13:1 [392]13:2 [393]13:2 [394]13:2 [395]13:2 [396]13:2
[397]13:3 [398]13:3-4 [399]13:4 [400]13:4 [401]13:5
[402]13:5-6 [403]13:7 [404]13:7 [405]13:8 [406]13:8-9
[407]13:9 [408]13:10 [409]13:10 [410]13:10-11 [411]13:10-13
[412]13:11 [413]13:13 [414]13:13 [415]13:14-18 [416]13:15
[417]13:15 [418]13:16 [419]13:16 [420]13:16 [421]13:16
[422]13:17 [423]13:17 [424]13:18 [425]13:18 [426]13:18
[427]14:1-11 [428]14:2 [429]14:5 [430]14:5-7 [431]14:6
[432]14:10 [433]14:10 [434]14:11 [435]14:12 [436]14:12
[437]14:13 [438]14:13-16 [439]14:15 [440]14:15-16 [441]14:16
[442]14:16 [443]14:16 [444]14:17 [445]14:18-20 [446]14:19
[447]14:19 [448]14:19-20 [449]14:20 [450]14:20 [451]14:21
[452]14:21-24 [453]14:22 [454]14:22 [455]14:23 [456]14:24
[457]15:1 [458]15:1 [459]15:2 [460]15:2 [461]15:2-3
[462]15:2-6 [463]15:3 [464]15:3 [465]15:4 [466]15:5
[467]15:5 [468]15:6 [469]15:6 [470]15:6 [471]15:7
[472]15:7-21 [473]15:8 [474]15:9-11 [475]15:11 [476]15:13
[477]15:13 [478]15:13 [479]15:13-14 [480]15:14 [481]15:15
[482]15:16 [483]15:16 [484]15:16 [485]15:16 [486]15:17
[487]15:17 [488]15:18 [489]15:18 [490]15:18 [491]15:18
[492]15:18 [493]15:18 [494]15:19-21 [495]16:1-3 [496]16:2
[497]16:4 [498]16:4-6 [499]16:5 [500]16:6 [501]16:7
[502]16:7-14 [503]16:8 [504]16:9 [505]16:9 [506]16:10
[507]16:10 [508]16:11 [509]16:12 [510]16:12 [511]16:12
[512]16:12 [513]16:13 [514]16:13 [515]16:13 [516]16:13
[517]16:13-14 [518]16:14 [519]16:15-16 [520]17:1 [521]17:1
[522]17:1 [523]17:1 [524]17:1 [525]17:1 [526]17:1-23
[527]17:2 [528]17:3 [529]17:3 [530]17:4 [531]17:5 [532]17:6
[533]17:7-8 [534]17:7-8 [535]17:7-8 [536]17:8 [537]17:8
[538]17:9-10 [539]17:9-14 [540]17:12-13 [541]17:14 [542]17:15
[543]17:15-16 [544]17:16 [545]17:17 [546]17:17 [547]17:17
[548]17:17 [549]17:17 [550]17:18 [551]17:18 [552]17:18
[553]17:19 [554]17:19 [555]17:19-22 [556]17:20 [557]17:20
[558]17:21 [559]17:23 [560]17:23-27 [561]17:26 [562]18:1
[563]18:1-8 [564]18:1-33 [565]18:3 [566]18:3-4 [567]18:9
[568]18:9-15 [569]18:10 [570]18:12 [571]18:12 [572]18:13
[573]18:13-14 [574]18:14 [575]18:15 [576]18:16 [577]18:16-22
[578]18:17 [579]18:17-19 [580]18:19 [581]18:19 [582]18:19
[583]18:19 [584]18:19 [585]18:20 [586]18:21 [587]18:21
[588]18:22 [589]18:23 [590]18:23 [591]18:23 [592]18:23
[593]18:23 [594]18:23-33 [595]18:24 [596]18:25 [597]18:25
[598]18:26 [599]18:27 [600]18:30 [601]18:31 [602]18:32
[603]18:33 [604]19:1 [605]19:1-3 [606]19:3 [607]19:4
[608]19:4-11 [609]19:6 [610]19:7 [611]19:8 [612]19:9
[613]19:10 [614]19:11 [615]19:11 [616]19:12 [617]19:12-23
[618]19:13 [619]19:13 [620]19:14 [621]19:15 [622]19:16
[623]19:17 [624]19:17 [625]19:18-20 [626]19:21-22 [627]19:22
[628]19:24 [629]19:24-26 [630]19:25 [631]19:27 [632]19:27-29
[633]19:28 [634]19:29 [635]19:30 [636]19:30-38 [637]19:31-32
[638]19:33 [639]20:1 [640]20:1-2 [641]20:1-18 [642]20:3
[643]20:3 [644]20:3 [645]20:4 [646]20:4-6 [647]20:6
[648]20:6 [649]20:7 [650]20:7 [651]20:7 [652]20:8
[653]20:8-10 [654]20:9-10 [655]20:10 [656]20:11 [657]20:11-13
[658]20:12 [659]20:12 [660]20:12 [661]20:13 [662]20:14
[663]20:14-16 [664]20:16 [665]20:16 [666]20:16 [667]20:17
[668]20:17-18 [669]20:17-18 [670]21:1-2 [671]21:1-2
[672]21:1-8 [673]21:2 [674]21:3 [675]21:4 [676]21:6
[677]21:7 [678]21:8 [679]21:9 [680]21:9 [681]21:9
[682]21:9-21 [683]21:10 [684]21:11 [685]21:12-13 [686]21:13
[687]21:14 [688]21:15 [689]21:15-16 [690]21:17 [691]21:18
[692]21:19 [693]21:19 [694]21:20-21 [695]21:22 [696]21:23
[697]21:23-32 [698]21:24 [699]21:25 [700]21:26 [701]21:27
[702]21:30 [703]21:31 [704]21:31-32 [705]21:33 [706]21:33
[707]22:1 [708]22:1-2 [709]22:2 [710]22:3 [711]22:3-10
[712]22:5 [713]22:5 [714]22:6 [715]22:7-8 [716]22:8
[717]22:9-10 [718]22:11-12 [719]22:11-12 [720]22:13
[721]22:13-14 [722]22:14 [723]22:15-19 [724]22:16 [725]22:17
[726]22:17 [727]22:17 [728]22:18 [729]22:20-24 [730]22:20-24
[731]23:1 [732]23:1-2 [733]23:2 [734]23:2 [735]23:3-4
[736]23:3-4 [737]23:5-6 [738]23:5-16 [739]23:7 [740]23:7-9
[741]23:9 [742]23:10-11 [743]23:12 [744]23:12-13
[745]23:14-15 [746]23:16 [747]23:16 [748]23:16-17
[749]23:17-18 [750]23:17-18 [751]23:19 [752]23:20 [753]23:20
[754]24:1 [755]24:1-9 [756]24:2-4 [757]24:5 [758]24:6
[759]24:7 [760]24:7 [761]24:8 [762]24:8 [763]24:10
[764]24:10-14 [765]24:12 [766]24:12-14 [767]24:14 [768]24:15
[769]24:15-28 [770]24:16 [771]24:21 [772]24:21 [773]24:22
[774]24:23-25 [775]24:26-27 [776]24:28 [777]24:29-49
[778]24:30 [779]24:31 [780]24:32-33 [781]24:33 [782]24:34-36
[783]24:36 [784]24:37-38 [785]24:39-41 [786]24:40 [787]24:40
[788]24:42-44 [789]24:45 [790]24:46-47 [791]24:49 [792]24:50
[793]24:50 [794]24:50-60 [795]24:52 [796]24:53 [797]24:53
[798]24:54 [799]24:55 [800]24:56 [801]24:57 [802]24:58
[803]24:59 [804]24:59 [805]24:60 [806]24:60 [807]24:61
[808]24:61-67 [809]24:62-63 [810]24:64 [811]24:65 [812]24:67
[813]24:67 [814]24:67 [815]25:1-4 [816]25:2 [817]25:5-6
[818]25:5-6 [819]25:7-8 [820]25:7-10 [821]25:9-10 [822]25:11
[823]25:11 [824]25:12-16 [825]25:14 [826]25:16 [827]25:16
[828]25:17 [829]25:17-18 [830]25:18 [831]25:19-26
[832]25:20-21 [833]25:22-23 [834]25:23 [835]25:23 [836]25:25
[837]25:25 [838]25:26 [839]25:26 [840]25:27 [841]25:27-28
[842]25:28 [843]25:28 [844]25:29 [845]25:29-30 [846]25:29-34
[847]25:31 [848]25:32 [849]25:33 [850]25:34 [851]26:1
[852]26:1 [853]26:1 [854]26:2 [855]26:2-3 [856]26:2-5
[857]26:3 [858]26:3-4 [859]26:5 [860]26:6 [861]26:6
[862]26:6-11 [863]26:7 [864]26:8 [865]26:9 [866]26:10
[867]26:11 [868]26:12 [869]26:12-14 [870]26:14 [871]26:14
[872]26:14-17 [873]26:15 [874]26:16-17 [875]26:18 [876]26:18
[877]26:18-23 [878]26:19 [879]26:20-21 [880]26:22 [881]26:23
[882]26:24 [883]26:24-25 [884]26:25 [885]26:25 [886]26:26
[887]26:26-33 [888]26:27 [889]26:28-29 [890]26:30-31
[891]26:32-33 [892]26:34 [893]26:34-35 [894]27:1 [895]27:1
[896]27:1-5 [897]27:2 [898]27:3-4 [899]27:3-4 [900]27:6-17
[901]27:10 [902]27:12 [903]27:13 [904]27:16 [905]27:16
[906]27:18-29 [907]27:19 [908]27:20 [909]27:22 [910]27:22
[911]27:23 [912]27:24 [913]27:26-29 [914]27:27 [915]27:28
[916]27:28 [917]27:29 [918]27:29 [919]27:29 [920]27:30-40
[921]27:31 [922]27:33 [923]27:34 [924]27:34 [925]27:36
[926]27:36 [927]27:38 [928]27:39-40 [929]27:40 [930]27:40
[931]27:41 [932]27:41 [933]27:41 [934]27:41-46 [935]27:42
[936]27:45 [937]27:45 [938]27:46 [939]28:1-2 [940]28:1-2
[941]28:3 [942]28:3 [943]28:3 [944]28:3-4 [945]28:3-4
[946]28:3-4 [947]28:4 [948]28:4 [949]28:5 [950]28:5
[951]28:6-9 [952]28:10 [953]28:11 [954]28:11-12 [955]28:12
[956]28:12 [957]28:13-14 [958]28:13-15 [959]28:14 [960]28:14
[961]28:15 [962]28:15 [963]28:16 [964]28:16-19 [965]28:17
[966]28:18 [967]28:19 [968]28:20 [969]28:20-22 [970]28:20-22
[971]28:22 [972]28:22 [973]29:1 [974]29:1-14 [975]29:2
[976]29:2-3 [977]29:4 [978]29:7 [979]29:7 [980]29:8
[981]29:8 [982]29:9 [983]29:9 [984]29:10 [985]29:10
[986]29:11 [987]29:12 [988]29:14 [989]29:14 [990]29:15
[991]29:15-30 [992]29:20 [993]29:23 [994]29:25 [995]29:26
[996]29:27 [997]29:31 [998]29:31 [999]29:31-35 [1000]29:32
[1001]29:32 [1002]29:34 [1003]29:35 [1004]29:35 [1005]30:1
[1006]30:1-2 [1007]30:1-8 [1008]30:2 [1009]30:2 [1010]30:3-8
[1011]30:6 [1012]30:8 [1013]30:9 [1014]30:9-13 [1015]30:11
[1016]30:13 [1017]30:13 [1018]30:14-21 [1019]30:17
[1020]30:20 [1021]30:21 [1022]30:22 [1023]30:22-24
[1024]30:25 [1025]30:25-26 [1026]30:25-34 [1027]30:27
[1028]30:27 [1029]30:28 [1030]30:30 [1031]30:32-33
[1032]30:35-36 [1033]30:35-43 [1034]30:37-39 [1035]30:40
[1036]30:41-42 [1037]30:43 [1038]31:1 [1039]31:1-16
[1040]31:2 [1041]31:3 [1042]31:4 [1043]31:5 [1044]31:6
[1045]31:7 [1046]31:9 [1047]31:10 [1048]31:10-13 [1049]31:11
[1050]31:12 [1051]31:13 [1052]31:13 [1053]31:13
[1054]31:14-16 [1055]31:15 [1056]31:17-21 [1057]31:18
[1058]31:19 [1059]31:19 [1060]31:22-25 [1061]31:23
[1062]31:24 [1063]31:24 [1064]31:25 [1065]31:26
[1066]31:26-42 [1067]31:27-28 [1068]31:29 [1069]31:30
[1070]31:31 [1071]31:32 [1072]31:33-35 [1073]31:36-37
[1074]31:38-40 [1075]31:39 [1076]31:40 [1077]31:40
[1078]31:41 [1079]31:42 [1080]31:43 [1081]31:43-55
[1082]31:45 [1083]31:46 [1084]31:46 [1085]31:46-47
[1086]31:47-48 [1087]31:49 [1088]31:49 [1089]31:50
[1090]31:52 [1091]31:53 [1092]31:54 [1093]31:54 [1094]31:55
[1095]32:1 [1096]32:1-2 [1097]32:2 [1098]32:3 [1099]32:3-6
[1100]32:4-5 [1101]32:5 [1102]32:5-6 [1103]32:6 [1104]32:7
[1105]32:7 [1106]32:7-8 [1107]32:7-8 [1108]32:9 [1109]32:9
[1110]32:9-12 [1111]32:10 [1112]32:11 [1113]32:11 [1114]32:11
[1115]32:12 [1116]32:13-15 [1117]32:13-23 [1118]32:17-18
[1119]32:18-20 [1120]32:20 [1121]32:24 [1122]32:24-32
[1123]32:25 [1124]32:26 [1125]32:27-28 [1126]32:28
[1127]32:29 [1128]32:30 [1129]32:30 [1130]32:31 [1131]32:31
[1132]33:1 [1133]33:1-2 [1134]33:1-4 [1135]33:3 [1136]33:4
[1137]33:5 [1138]33:5-7 [1139]33:5-7 [1140]33:6-7
[1141]33:8-11 [1142]33:9 [1143]33:10-11 [1144]33:12
[1145]33:12-15 [1146]33:13-14 [1147]33:15 [1148]33:16
[1149]33:16-20 [1150]33:19 [1151]33:19-20 [1152]33:20
[1153]33:20 [1154]34:1 [1155]34:1-5 [1156]34:1-31
[1157]34:1-31 [1158]34:2 [1159]34:4 [1160]34:5 [1161]34:6-19
[1162]34:7 [1163]34:7 [1164]34:9-10 [1165]34:11-12
[1166]34:14 [1167]34:15-16 [1168]34:16 [1169]34:17
[1170]34:18-19 [1171]34:20-24 [1172]34:23 [1173]34:23
[1174]34:25-31 [1175]34:26 [1176]34:27 [1177]34:30
[1178]34:30 [1179]35:1 [1180]35:1 [1181]35:1-5 [1182]35:2
[1183]35:2-3 [1184]35:3 [1185]35:4 [1186]35:5 [1187]35:6-7
[1188]35:7 [1189]35:7 [1190]35:7 [1191]35:8 [1192]35:8
[1193]35:8 [1194]35:9 [1195]35:9-13 [1196]35:10 [1197]35:11
[1198]35:11 [1199]35:12 [1200]35:13 [1201]35:14 [1202]35:14
[1203]35:14-15 [1204]35:15 [1205]35:16-20 [1206]35:17
[1207]35:19 [1208]35:21 [1209]35:21-22 [1210]35:22
[1211]35:22 [1212]35:22 [1213]35:23-26 [1214]35:27
[1215]35:27-29 [1216]35:29 [1217]36:1 [1218]36:1 [1219]36:1-5
[1220]36:6-8 [1221]36:8 [1222]36:8 [1223]36:9-14
[1224]36:15-19 [1225]36:15-19 [1226]36:20 [1227]36:20-30
[1228]36:24 [1229]36:29 [1230]36:29 [1231]36:31-43
[1232]36:43 [1233]37:1 [1234]37:1-2 [1235]37:2 [1236]37:2
[1237]37:3 [1238]37:3-4 [1239]37:5-11 [1240]37:6-7 [1241]37:8
[1242]37:8 [1243]37:9 [1244]37:9 [1245]37:10 [1246]37:10
[1247]37:10-11 [1248]37:12-17 [1249]37:13 [1250]37:18
[1251]37:18-24 [1252]37:19 [1253]37:20 [1254]37:20
[1255]37:21-22 [1256]37:23 [1257]37:25 [1258]37:25
[1259]37:25 [1260]37:25-28 [1261]37:26 [1262]37:29-35
[1263]37:30 [1264]37:32 [1265]37:32 [1266]37:35 [1267]37:35
[1268]37:35 [1269]37:36 [1270]37:36 [1271]38:1 [1272]38:1-11
[1273]38:2 [1274]38:7 [1275]38:8 [1276]38:11 [1277]38:12-23
[1278]38:14 [1279]38:15 [1280]38:23 [1281]38:24
[1282]38:24-26 [1283]38:25-26 [1284]38:27-30 [1285]39:1
[1286]39:1 [1287]39:2-3 [1288]39:2-6 [1289]39:4 [1290]39:5
[1291]39:6 [1292]39:6 [1293]39:7 [1294]39:7-12 [1295]39:8-9
[1296]39:9 [1297]39:10 [1298]39:10 [1299]39:11 [1300]39:11
[1301]39:12 [1302]39:13-15 [1303]39:13-18 [1304]39:17-18
[1305]39:19-20 [1306]39:19-20 [1307]39:21 [1308]39:21-23
[1309]39:22-23 [1310]39:23 [1311]40:1-4 [1312]40:4
[1313]40:5-19 [1314]40:6 [1315]40:7 [1316]40:8 [1317]40:12-13
[1318]40:14-15 [1319]40:14-15 [1320]40:15 [1321]40:15
[1322]40:18-19 [1323]40:20-22 [1324]40:23 [1325]40:23
[1326]41:1 [1327]41:1-8 [1328]41:8 [1329]41:9 [1330]41:9-13
[1331]41:14 [1332]41:14-36 [1333]41:15 [1334]41:16
[1335]41:29-31 [1336]41:32 [1337]41:33 [1338]41:37
[1339]41:37-45 [1340]41:38 [1341]41:39 [1342]41:40
[1343]41:41 [1344]41:43 [1345]41:44 [1346]41:44
[1347]41:45-46 [1348]41:46-57 [1349]41:47 [1350]41:48-49
[1351]41:50-52 [1352]41:52 [1353]41:54 [1354]41:54
[1355]42:1-2 [1356]42:1-6 [1357]42:3 [1358]42:6 [1359]42:6
[1360]42:7 [1361]42:7-20 [1362]42:8 [1363]42:9 [1364]42:9
[1365]42:10 [1366]42:13 [1367]42:16 [1368]42:17 [1369]42:18
[1370]42:18 [1371]42:18 [1372]42:21 [1373]42:21 [1374]42:21
[1375]42:21 [1376]42:21-24 [1377]42:22 [1378]42:22
[1379]42:22 [1380]42:22 [1381]42:24 [1382]42:24
[1383]42:25-38 [1384]42:28 [1385]42:35 [1386]42:36
[1387]42:37 [1388]42:38 [1389]42:38 [1390]43:1-2
[1391]43:1-14 [1392]43:3 [1393]43:5 [1394]43:8-9 [1395]43:11
[1396]43:11 [1397]43:14 [1398]43:14 [1399]43:15-34
[1400]43:18 [1401]43:23 [1402]43:24 [1403]43:26 [1404]43:28
[1405]43:29 [1406]43:30 [1407]43:32 [1408]43:32 [1409]43:32
[1410]43:32 [1411]43:33 [1412]43:34 [1413]44:1-17 [1414]44:5
[1415]44:7 [1416]44:8 [1417]44:9-10 [1418]44:16
[1419]44:18-34 [1420]44:20 [1421]44:20 [1422]44:21
[1423]44:22 [1424]44:22 [1425]44:23 [1426]44:26 [1427]44:29
[1428]44:30 [1429]44:31 [1430]44:33 [1431]44:34 [1432]45:1
[1433]45:1 [1434]45:1-15 [1435]45:2 [1436]45:4 [1437]45:5
[1438]45:5 [1439]45:6 [1440]45:7 [1441]45:8 [1442]45:8
[1443]45:9 [1444]45:9 [1445]45:10 [1446]45:11 [1447]45:12
[1448]45:13 [1449]45:14 [1450]45:15 [1451]45:16
[1452]45:16-24 [1453]45:18 [1454]45:20 [1455]45:21
[1456]45:22 [1457]45:23 [1458]45:24 [1459]45:25-28
[1460]45:26 [1461]45:28 [1462]46:1 [1463]46:1-4 [1464]46:1-34
[1465]46:2 [1466]46:3 [1467]46:3-4 [1468]46:5 [1469]46:5-27
[1470]46:6 [1471]46:7 [1472]46:11 [1473]46:21 [1474]46:21
[1475]46:23 [1476]46:26 [1477]46:27 [1478]46:27 [1479]46:28
[1480]46:28-34 [1481]46:30 [1482]46:31 [1483]46:32
[1484]46:33 [1485]46:34 [1486]47:1 [1487]47:1-10 [1488]47:3
[1489]47:3 [1490]47:4 [1491]47:5-6 [1492]47:7 [1493]47:7
[1494]47:8 [1495]47:9 [1496]47:9 [1497]47:10 [1498]47:11
[1499]47:11-12 [1500]47:12 [1501]47:13 [1502]47:13-26
[1503]47:14 [1504]47:15 [1505]47:17 [1506]47:19 [1507]47:21
[1508]47:22 [1509]47:22 [1510]47:25 [1511]47:26
[1512]47:27-28 [1513]47:27-31 [1514]47:29 [1515]47:29
[1516]47:31 [1517]48:1 [1518]48:1-2 [1519]48:2 [1520]48:3
[1521]48:3 [1522]48:3 [1523]48:3-7 [1524]48:4 [1525]48:5
[1526]48:5 [1527]48:6 [1528]48:7 [1529]48:8-16 [1530]48:9
[1531]48:10 [1532]48:10 [1533]48:10 [1534]48:11
[1535]48:12-13 [1536]48:14 [1537]48:15 [1538]48:15
[1539]48:15-16 [1540]48:16 [1541]48:16 [1542]48:17-18
[1543]48:17-20 [1544]48:19 [1545]48:21 [1546]48:21
[1547]48:21-22 [1548]48:22 [1549]49:1 [1550]49:1 [1551]49:1
[1552]49:1-2 [1553]49:1-27 [1554]49:2 [1555]49:2 [1556]49:3
[1557]49:3 [1558]49:3 [1559]49:3-4 [1560]49:3-28 [1561]49:4
[1562]49:4 [1563]49:4 [1564]49:5 [1565]49:5 [1566]49:5
[1567]49:7 [1568]49:7 [1569]49:8 [1570]49:8 [1571]49:8
[1572]49:9 [1573]49:10 [1574]49:10 [1575]49:10 [1576]49:10
[1577]49:11-12 [1578]49:13 [1579]49:13 [1580]49:14-15
[1581]49:14-15 [1582]49:16-17 [1583]49:17 [1584]49:18
[1585]49:19 [1586]49:20 [1587]49:21 [1588]49:21 [1589]49:22
[1590]49:22 [1591]49:23 [1592]49:23 [1593]49:23-24
[1594]49:24 [1595]49:25 [1596]49:26 [1597]49:26 [1598]49:27
[1599]49:28 [1600]49:29 [1601]49:29 [1602]49:29-32
[1603]49:30 [1604]49:31 [1605]49:32 [1606]49:32 [1607]49:33
[1608]49:33 [1609]50:1 [1610]50:1-6 [1611]50:2 [1612]50:3
[1613]50:4-6 [1614]50:5 [1615]50:6 [1616]50:7-14
[1617]50:10-11 [1618]50:11 [1619]50:15 [1620]50:15-21
[1621]50:16 [1622]50:17 [1623]50:17 [1624]50:17 [1625]50:18
[1626]50:19 [1627]50:20 [1628]50:21 [1629]50:22
[1630]50:22-26 [1631]50:23 [1632]50:24 [1633]50:24
[1634]50:25 [1635]50:25-26 [1636]50:26
Exodus
[1637]1:1-7 [1638]1:1-19:25 [1639]1:5 [1640]1:6 [1641]1:7
[1642]1:8 [1643]1:8-14 [1644]1:9 [1645]1:9-10 [1646]1:10
[1647]1:11 [1648]1:11 [1649]1:12 [1650]1:13 [1651]1:13
[1652]1:14 [1653]1:15-16 [1654]1:15-22 [1655]1:17 [1656]1:18
[1657]1:19 [1658]1:20 [1659]1:21 [1660]1:22 [1661]2:1-4
[1662]2:3 [1663]2:4 [1664]2:4 [1665]2:5-6 [1666]2:5-6
[1667]2:5-10 [1668]2:7-9 [1669]2:10 [1670]2:11 [1671]2:11
[1672]2:11-12 [1673]2:11-14 [1674]2:13 [1675]2:14 [1676]2:14
[1677]2:15 [1678]2:15-22 [1679]2:16 [1680]2:18 [1681]2:19
[1682]2:20 [1683]2:21 [1684]2:22 [1685]2:23 [1686]2:23
[1687]2:23-25 [1688]2:24 [1689]2:24-25 [1690]3:1 [1691]3:1-5
[1692]3:2 [1693]3:2 [1694]3:2 [1695]3:3 [1696]3:4 [1697]3:5
[1698]3:6 [1699]3:6 [1700]3:6 [1701]3:7 [1702]3:7 [1703]3:7
[1704]3:7-9 [1705]3:8 [1706]3:9 [1707]3:9 [1708]3:9
[1709]3:10 [1710]3:10 [1711]3:11 [1712]3:11-12 [1713]3:12
[1714]3:12 [1715]3:12 [1716]3:12 [1717]3:13 [1718]3:13-18
[1719]3:14 [1720]3:14 [1721]3:15 [1722]3:16 [1723]3:16-17
[1724]3:17 [1725]3:18 [1726]3:18 [1727]3:18 [1728]3:18
[1729]3:18 [1730]3:19 [1731]3:19-22 [1732]3:20 [1733]3:20
[1734]3:21-22 [1735]4:1 [1736]4:1 [1737]4:1 [1738]4:2-4
[1739]4:2-5 [1740]4:3 [1741]4:5 [1742]4:6-7 [1743]4:6-8
[1744]4:9 [1745]4:9 [1746]4:10 [1747]4:10 [1748]4:11
[1749]4:11-12 [1750]4:12 [1751]4:13 [1752]4:13 [1753]4:14
[1754]4:14 [1755]4:14 [1756]4:14-16 [1757]4:16 [1758]4:17
[1759]4:17 [1760]4:18 [1761]4:18 [1762]4:19 [1763]4:19
[1764]4:19 [1765]4:20 [1766]4:20 [1767]4:21 [1768]4:21-23
[1769]4:22-23 [1770]4:23 [1771]4:24-25 [1772]4:24-26
[1773]4:24-26 [1774]4:25 [1775]4:25-26 [1776]4:27-28
[1777]4:27-28 [1778]4:28 [1779]4:29-31 [1780]4:29-31
[1781]4:31 [1782]5:1 [1783]5:1 [1784]5:2 [1785]5:2
[1786]5:2 [1787]5:3 [1788]5:3 [1789]5:3 [1790]5:4
[1791]5:4-9 [1792]5:4-9 [1793]5:9 [1794]5:10-14 [1795]5:12
[1796]5:13 [1797]5:14 [1798]5:15 [1799]5:15-19 [1800]5:16
[1801]5:17 [1802]5:18 [1803]5:19 [1804]5:20-21 [1805]5:20-21
[1806]5:21 [1807]5:22 [1808]5:22-23 [1809]5:22-23 [1810]6:1
[1811]6:1 [1812]6:2-3 [1813]6:2-8 [1814]6:3 [1815]6:3
[1816]6:3 [1817]6:3 [1818]6:4 [1819]6:5 [1820]6:6
[1821]6:6-8 [1822]6:7 [1823]6:8 [1824]6:9 [1825]6:9
[1826]6:10-11 [1827]6:11 [1828]6:12 [1829]6:12 [1830]6:13
[1831]6:13 [1832]6:13 [1833]6:14-25 [1834]6:15 [1835]6:16
[1836]6:16-20 [1837]6:20 [1838]6:23 [1839]6:26 [1840]6:26-27
[1841]6:27 [1842]6:29 [1843]6:30 [1844]6:30 [1845]7:1
[1846]7:1 [1847]7:1 [1848]7:1 [1849]7:1-7 [1850]7:4-5
[1851]7:6 [1852]7:7 [1853]7:8-13 [1854]7:10 [1855]7:10
[1856]7:11-12 [1857]7:12 [1858]7:14 [1859]7:14-25 [1860]7:15
[1861]7:19-20 [1862]7:21 [1863]7:22 [1864]7:23 [1865]7:24
[1866]7:25 [1867]7:26 [1868]8:1-2 [1869]8:1-4 [1870]8:3-4
[1871]8:5-6 [1872]8:7 [1873]8:7 [1874]8:8 [1875]8:8
[1876]8:8-14 [1877]8:9 [1878]8:10 [1879]8:12 [1880]8:13
[1881]8:14 [1882]8:15 [1883]8:15 [1884]8:16-17 [1885]8:16-17
[1886]8:18 [1887]8:18 [1888]8:18-19 [1889]8:19 [1890]8:19
[1891]8:19 [1892]8:20 [1893]8:20-21 [1894]8:22 [1895]8:22-23
[1896]8:22-23 [1897]8:23 [1898]8:24 [1899]8:24 [1900]8:25
[1901]8:25-29 [1902]8:26 [1903]8:27 [1904]8:28 [1905]8:29
[1906]8:30-31 [1907]8:31 [1908]8:32 [1909]8:32 [1910]9:1
[1911]9:1-7 [1912]9:2-3 [1913]9:4 [1914]9:4 [1915]9:5
[1916]9:6 [1917]9:6-7 [1918]9:8 [1919]9:8-12 [1920]9:10
[1921]9:11 [1922]9:12 [1923]9:12 [1924]9:13 [1925]9:13-21
[1926]9:14-15 [1927]9:16 [1928]9:17 [1929]9:18 [1930]9:19
[1931]9:20 [1932]9:20-21 [1933]9:21 [1934]9:22 [1935]9:22-23
[1936]9:22-23 [1937]9:22-26 [1938]9:23-24 [1939]9:25
[1940]9:26 [1941]9:27-28 [1942]9:27-35 [1943]9:29 [1944]9:30
[1945]9:31-32 [1946]9:33 [1947]9:33 [1948]9:34-35
[1949]10:1-2 [1950]10:1-2 [1951]10:3 [1952]10:3-6
[1953]10:4-6 [1954]10:6 [1955]10:6 [1956]10:7 [1957]10:7-9
[1958]10:8 [1959]10:9 [1960]10:10-11 [1961]10:10-11
[1962]10:11 [1963]10:12 [1964]10:12-15 [1965]10:13
[1966]10:15 [1967]10:15 [1968]10:16-17 [1969]10:16-17
[1970]10:17 [1971]10:18-19 [1972]10:18-20 [1973]10:20
[1974]10:21 [1975]10:21-23 [1976]10:23 [1977]10:23
[1978]10:23 [1979]10:23 [1980]10:24 [1981]10:26
[1982]10:26-29 [1983]10:28 [1984]10:28 [1985]10:29 [1986]11:1
[1987]11:1-2 [1988]11:2 [1989]11:3 [1990]11:3 [1991]11:4
[1992]11:4-6 [1993]11:4-8 [1994]11:5 [1995]11:7 [1996]11:7
[1997]11:8 [1998]11:8 [1999]11:9 [2000]11:9 [2001]11:10
[2002]11:10 [2003]12:1-2 [2004]12:1-6 [2005]12:2 [2006]12:3
[2007]12:3 [2008]12:5 [2009]12:5 [2010]12:6 [2011]12:6
[2012]12:6-9 [2013]12:7 [2014]12:7 [2015]12:7 [2016]12:7
[2017]12:8 [2018]12:8-11 [2019]12:10 [2020]12:11 [2021]12:11
[2022]12:11 [2023]12:12-13 [2024]12:13 [2025]12:13
[2026]12:14-20 [2027]12:14-20 [2028]12:16 [2029]12:17
[2030]12:19 [2031]12:21-23 [2032]12:22 [2033]12:22
[2034]12:22 [2035]12:23 [2036]12:24-27 [2037]12:25
[2038]12:26-27 [2039]12:26-27 [2040]12:27 [2041]12:27
[2042]12:28 [2043]12:29-30 [2044]12:29-30 [2045]12:31
[2046]12:31 [2047]12:31 [2048]12:31-33 [2049]12:32
[2050]12:32 [2051]12:33 [2052]12:34 [2053]12:34 [2054]12:34
[2055]12:35-36 [2056]12:35-36 [2057]12:35-36 [2058]12:37
[2059]12:37-38 [2060]12:38 [2061]12:38 [2062]12:39
[2063]12:40-42 [2064]12:42 [2065]12:43 [2066]12:43-49
[2067]12:44 [2068]12:45 [2069]12:46 [2070]12:46 [2071]12:47
[2072]12:48 [2073]12:48 [2074]12:48-49 [2075]12:49
[2076]12:50-51 [2077]12:50-51 [2078]13:1-2 [2079]13:1-22
[2080]13:2 [2081]13:2 [2082]13:2 [2083]13:3 [2084]13:3
[2085]13:3-4 [2086]13:5-7 [2087]13:5-7 [2088]13:7 [2089]13:8
[2090]13:8-10 [2091]13:9 [2092]13:11 [2093]13:11-13
[2094]13:13 [2095]13:13 [2096]13:14 [2097]13:14
[2098]13:14-16 [2099]13:14-16 [2100]13:15 [2101]13:16
[2102]13:16 [2103]13:17 [2104]13:17-18 [2105]13:17-18
[2106]13:18 [2107]13:18 [2108]13:18 [2109]13:19 [2110]13:19
[2111]13:20 [2112]13:20 [2113]13:20-22 [2114]13:21-22
[2115]13:22 [2116]14:1-2 [2117]14:1-4 [2118]14:3 [2119]14:4
[2120]14:5 [2121]14:5-9 [2122]14:6-7 [2123]14:8 [2124]14:9
[2125]14:10 [2126]14:10 [2127]14:10-12 [2128]14:11
[2129]14:11-12 [2130]14:13 [2131]14:13-14 [2132]14:14
[2133]14:15 [2134]14:15-18 [2135]14:16 [2136]14:16-18
[2137]14:17 [2138]14:17-18 [2139]14:19-20 [2140]14:19-20
[2141]14:21 [2142]14:21 [2143]14:22 [2144]14:22 [2145]14:23
[2146]14:23-25 [2147]14:24 [2148]14:24-25 [2149]14:26-28
[2150]14:27-28 [2151]14:29 [2152]14:29 [2153]14:29
[2154]14:30 [2155]14:30-31 [2156]14:31 [2157]14:31
[2158]14:31 [2159]15:1 [2160]15:1 [2161]15:1-19 [2162]15:1-21
[2163]15:1-17:16 [2164]15:2 [2165]15:2 [2166]15:3 [2167]15:4
[2168]15:5 [2169]15:6 [2170]15:7 [2171]15:8 [2172]15:8
[2173]15:9 [2174]15:9 [2175]15:10 [2176]15:10 [2177]15:11
[2178]15:11 [2179]15:11 [2180]15:12 [2181]15:12 [2182]15:13
[2183]15:13 [2184]15:14 [2185]15:14 [2186]15:14-16
[2187]15:15 [2188]15:16 [2189]15:17 [2190]15:18 [2191]15:19
[2192]15:19 [2193]15:20 [2194]15:20 [2195]15:20-21
[2196]15:20-21 [2197]15:22 [2198]15:22 [2199]15:23
[2200]15:23-24 [2201]15:23-24 [2202]15:24 [2203]15:25
[2204]15:25-26 [2205]15:26 [2206]15:27 [2207]15:27
[2208]16:1-3 [2209]16:2 [2210]16:2-3 [2211]16:3 [2212]16:3
[2213]16:4 [2214]16:4 [2215]16:4-12 [2216]16:5 [2217]16:6
[2218]16:7-8 [2219]16:8 [2220]16:9 [2221]16:10 [2222]16:10
[2223]16:12 [2224]16:12 [2225]16:12 [2226]16:13
[2227]16:13-15 [2228]16:14-15 [2229]16:15 [2230]16:16-21
[2231]16:18 [2232]16:19 [2233]16:20 [2234]16:20 [2235]16:21
[2236]16:21 [2237]16:22 [2238]16:22 [2239]16:22-26
[2240]16:23 [2241]16:23 [2242]16:23 [2243]16:23 [2244]16:24
[2245]16:25-26 [2246]16:27 [2247]16:27-31 [2248]16:28
[2249]16:28 [2250]16:29 [2251]16:32-34 [2252]16:32-36
[2253]16:35 [2254]16:36 [2255]17:1 [2256]17:1 [2257]17:1-2
[2258]17:1-16 [2259]17:2 [2260]17:2 [2261]17:2 [2262]17:2-3
[2263]17:3 [2264]17:3 [2265]17:4 [2266]17:4 [2267]17:4
[2268]17:4 [2269]17:4 [2270]17:5-6 [2271]17:5-6 [2272]17:6
[2273]17:7 [2274]17:7 [2275]17:7 [2276]17:7 [2277]17:7
[2278]17:8 [2279]17:8-12 [2280]17:9 [2281]17:9 [2282]17:10
[2283]17:11 [2284]17:12 [2285]17:12 [2286]17:12 [2287]17:13
[2288]17:13 [2289]17:14 [2290]17:14 [2291]17:14 [2292]17:14
[2293]17:14 [2294]17:14-16 [2295]17:15 [2296]17:15
[2297]17:16 [2298]17:16 [2299]17:19 [2300]17:25 [2301]18:1
[2302]18:1-6 [2303]18:1-27 [2304]18:3 [2305]18:4 [2306]18:5-6
[2307]18:7 [2308]18:7 [2309]18:8 [2310]18:8-11 [2311]18:9
[2312]18:9 [2313]18:10 [2314]18:11 [2315]18:11 [2316]18:11
[2317]18:11 [2318]18:12 [2319]18:12 [2320]18:12 [2321]18:13
[2322]18:13 [2323]18:13-23 [2324]18:14 [2325]18:14
[2326]18:15 [2327]18:15 [2328]18:16 [2329]18:16 [2330]18:17
[2331]18:18 [2332]18:19 [2333]18:20 [2334]18:21 [2335]18:22
[2336]18:22 [2337]18:23 [2338]18:23 [2339]18:24
[2340]18:24-26 [2341]18:25 [2342]18:25 [2343]18:27
[2344]18:27 [2345]18:27 [2346]19:1 [2347]19:1-2 [2348]19:1-25
[2349]19:3 [2350]19:3-6 [2351]19:4 [2352]19:4 [2353]19:5
[2354]19:5-6 [2355]19:6 [2356]19:6 [2357]19:7 [2358]19:7-8
[2359]19:8 [2360]19:8 [2361]19:8 [2362]19:9 [2363]19:9
[2364]19:9 [2365]19:10 [2366]19:10 [2367]19:10-13 [2368]19:11
[2369]19:11 [2370]19:12-13 [2371]19:13 [2372]19:14
[2373]19:14-15 [2374]19:15 [2375]19:16 [2376]19:16
[2377]19:16 [2378]19:16-20 [2379]19:17 [2380]19:18
[2381]19:18 [2382]19:19 [2383]19:19 [2384]19:20 [2385]19:20
[2386]19:21 [2387]19:21 [2388]19:21 [2389]19:21-25
[2390]19:22 [2391]19:22-24 [2392]19:23 [2393]19:24 [2394]20:1
[2395]20:1-17 [2396]20:1-26 [2397]20:1-40:38 [2398]20:2
[2399]20:3 [2400]20:4-5 [2401]20:5-6 [2402]20:7 [2403]20:8
[2404]20:8-11 [2405]20:10 [2406]20:13 [2407]20:14 [2408]20:15
[2409]20:16 [2410]20:17 [2411]20:18 [2412]20:18-21
[2413]20:19 [2414]20:19 [2415]20:19 [2416]20:20 [2417]20:21
[2418]20:22-23 [2419]20:22-26 [2420]20:23 [2421]20:24
[2422]20:24 [2423]20:24 [2424]20:24 [2425]20:24-25
[2426]20:24-25 [2427]20:26 [2428]21:1 [2429]21:2 [2430]21:2
[2431]21:2-3 [2432]21:2-6 [2433]21:5-6 [2434]21:6
[2435]21:7-11 [2436]21:7-11 [2437]21:10 [2438]21:12
[2439]21:12-14 [2440]21:13 [2441]21:13 [2442]21:13
[2443]21:14 [2444]21:14 [2445]21:15 [2446]21:15 [2447]21:15
[2448]21:16 [2449]21:16 [2450]21:17 [2451]21:17 [2452]21:17
[2453]21:18-19 [2454]21:18-19 [2455]21:20 [2456]21:20-21
[2457]21:21 [2458]21:22-23 [2459]21:22-23 [2460]21:24-25
[2461]21:26 [2462]21:26-27 [2463]21:28 [2464]21:28
[2465]21:28-29 [2466]21:28-32 [2467]21:29-32 [2468]21:33-34
[2469]21:33-34 [2470]21:35 [2471]21:35-36 [2472]21:36
[2473]22:1 [2474]22:1-4 [2475]22:2 [2476]22:3 [2477]22:3
[2478]22:4 [2479]22:4-5 [2480]22:5 [2481]22:5 [2482]22:6
[2483]22:6 [2484]22:7-13 [2485]22:7-13 [2486]22:11
[2487]22:14-15 [2488]22:14-15 [2489]22:16-17 [2490]22:16-17
[2491]22:18 [2492]22:18 [2493]22:19 [2494]22:19 [2495]22:20
[2496]22:20 [2497]22:21 [2498]22:21 [2499]22:21-24
[2500]22:22 [2501]22:23 [2502]22:24 [2503]22:25 [2504]22:25
[2505]22:26-27 [2506]22:26-27 [2507]22:28 [2508]22:28
[2509]22:29-30 [2510]22:29-30 [2511]22:30 [2512]22:30
[2513]22:30 [2514]22:31 [2515]22:31 [2516]23:1 [2517]23:1
[2518]23:1-32 [2519]23:2 [2520]23:2-3 [2521]23:3 [2522]23:3
[2523]23:4-5 [2524]23:4-5 [2525]23:4-5 [2526]23:5 [2527]23:6
[2528]23:6-8 [2529]23:7 [2530]23:8 [2531]23:8 [2532]23:8
[2533]23:9 [2534]23:9 [2535]23:10-11 [2536]23:10-11
[2537]23:12 [2538]23:12 [2539]23:13 [2540]23:13
[2541]23:14-17 [2542]23:14-17 [2543]23:15 [2544]23:15
[2545]23:16 [2546]23:16 [2547]23:16 [2548]23:16 [2549]23:16
[2550]23:17 [2551]23:17-18 [2552]23:18 [2553]23:19
[2554]23:20 [2555]23:20-24 [2556]23:21 [2557]23:21
[2558]23:22 [2559]23:22 [2560]23:23 [2561]23:24
[2562]23:24-26 [2563]23:25-26 [2564]23:27 [2565]23:27-31
[2566]23:29 [2567]23:29-30 [2568]23:29-30 [2569]23:30
[2570]23:31 [2571]23:32-33 [2572]23:32-33 [2573]24:1
[2574]24:1 [2575]24:1 [2576]24:1-2 [2577]24:1-8 [2578]24:1-8
[2579]24:2 [2580]24:3 [2581]24:3 [2582]24:3 [2583]24:4
[2584]24:4 [2585]24:4-7 [2586]24:4-8 [2587]24:5 [2588]24:5-6
[2589]24:6 [2590]24:7 [2591]24:7 [2592]24:7 [2593]24:8
[2594]24:8 [2595]24:8 [2596]24:9 [2597]24:9-11 [2598]24:10
[2599]24:11 [2600]24:12 [2601]24:12 [2602]24:12 [2603]24:12
[2604]24:12-13 [2605]24:13 [2606]24:14 [2607]24:14
[2608]24:14 [2609]24:15-16 [2610]24:15-17 [2611]24:16
[2612]24:16 [2613]24:16 [2614]24:17 [2615]24:18 [2616]24:18
[2617]25:1 [2618]25:1-9 [2619]25:1-40 [2620]25:3-7 [2621]25:8
[2622]25:9 [2623]25:10 [2624]25:10-16 [2625]25:10-22
[2626]25:17 [2627]25:18 [2628]25:21 [2629]25:22 [2630]25:22
[2631]25:23-30 [2632]25:29 [2633]25:30 [2634]25:30
[2635]25:31 [2636]25:31-40 [2637]25:37 [2638]25:40 [2639]26:1
[2640]26:1-6 [2641]26:6 [2642]26:7 [2643]26:7-13 [2644]26:14
[2645]26:14 [2646]26:15-30 [2647]26:24 [2648]26:26
[2649]26:29 [2650]26:31 [2651]26:31-35 [2652]26:33
[2653]26:36-37 [2654]26:36-37 [2655]27:1-2 [2656]27:1-2
[2657]27:1-8 [2658]27:2 [2659]27:3 [2660]27:4-5 [2661]27:6-7
[2662]27:8 [2663]27:9-19 [2664]27:9-19 [2665]27:16
[2666]27:20-21 [2667]27:20-21 [2668]28:1 [2669]28:1
[2670]28:1-29:46 [2671]28:2 [2672]28:2-5 [2673]28:3
[2674]28:5 [2675]28:6-8 [2676]28:6-14 [2677]28:9-12
[2678]28:10 [2679]28:12 [2680]28:13-14 [2681]28:15-29
[2682]28:16 [2683]28:17-21 [2684]28:22 [2685]28:28
[2686]28:29 [2687]28:29 [2688]28:30 [2689]28:30
[2690]28:31-35 [2691]28:31-35 [2692]28:36-37 [2693]28:36-39
[2694]28:38 [2695]28:39 [2696]28:40 [2697]28:40-43
[2698]28:41 [2699]28:42 [2700]28:43 [2701]29:1-37
[2702]29:1-46 [2703]29:1-46 [2704]29:4 [2705]29:4
[2706]29:5-6 [2707]29:7 [2708]29:8 [2709]29:9 [2710]29:9
[2711]29:9 [2712]29:10 [2713]29:10-14 [2714]29:14
[2715]29:15-18 [2716]29:20 [2717]29:20-21 [2718]29:21
[2719]29:22 [2720]29:22 [2721]29:23 [2722]29:24
[2723]29:24-25 [2724]29:26 [2725]29:26 [2726]29:26-28
[2727]29:30 [2728]29:31-33 [2729]29:35 [2730]29:36
[2731]29:36-37 [2732]29:38 [2733]29:38-39 [2734]29:38-41
[2735]29:38-41 [2736]29:42-46 [2737]29:43 [2738]29:43-44
[2739]29:43-44 [2740]29:45-46 [2741]30:1-5 [2742]30:1-10
[2743]30:1-38 [2744]30:6 [2745]30:6 [2746]30:7-8 [2747]30:8
[2748]30:9 [2749]30:9 [2750]30:10 [2751]30:10 [2752]30:11
[2753]30:11-16 [2754]30:13 [2755]30:15 [2756]30:16
[2757]30:17 [2758]30:17-21 [2759]30:18 [2760]30:19
[2761]30:19-21 [2762]30:22 [2763]30:22-33 [2764]30:22-38
[2765]30:23-25 [2766]30:25 [2767]30:25-29 [2768]30:26-30
[2769]30:30 [2770]30:31 [2771]30:32-33 [2772]30:34
[2773]30:34 [2774]30:34-35 [2775]30:37 [2776]30:38
[2777]31:1-11 [2778]31:2 [2779]31:3 [2780]31:6 [2781]31:6
[2782]31:6 [2783]31:7 [2784]31:12-17 [2785]31:13
[2786]31:13-14 [2787]31:13-17 [2788]31:14 [2789]31:14
[2790]31:14 [2791]31:15 [2792]31:15 [2793]31:16 [2794]31:16
[2795]31:17 [2796]31:17 [2797]31:17 [2798]31:17 [2799]31:18
[2800]31:18 [2801]32:1 [2802]32:1 [2803]32:1-4 [2804]32:1-35
[2805]32:2 [2806]32:3-4 [2807]32:4 [2808]32:5 [2809]32:5-6
[2810]32:6 [2811]32:6 [2812]32:7 [2813]32:7 [2814]32:7-8
[2815]32:7-8 [2816]32:9-10 [2817]32:9-10 [2818]32:10
[2819]32:10 [2820]32:11 [2821]32:11-13 [2822]32:11-13
[2823]32:12 [2824]32:12 [2825]32:13 [2826]32:13 [2827]32:14
[2828]32:14 [2829]32:14 [2830]32:14 [2831]32:15-16
[2832]32:15-19 [2833]32:17-18 [2834]32:19 [2835]32:19
[2836]32:20 [2837]32:20 [2838]32:21 [2839]32:21-24
[2840]32:22 [2841]32:23 [2842]32:24 [2843]32:25
[2844]32:25-29 [2845]32:26 [2846]32:26 [2847]32:26-28
[2848]32:27 [2849]32:27 [2850]32:28 [2851]32:28 [2852]32:30
[2853]32:30 [2854]32:30-32 [2855]32:31 [2856]32:32
[2857]32:33 [2858]32:33-35 [2859]32:34 [2860]32:35 [2861]33:1
[2862]33:1-3 [2863]33:2 [2864]33:2-3 [2865]33:3 [2866]33:3
[2867]33:4 [2868]33:4 [2869]33:4 [2870]33:5 [2871]33:5
[2872]33:5 [2873]33:5 [2874]33:5 [2875]33:6 [2876]33:6
[2877]33:7 [2878]33:7 [2879]33:7 [2880]33:7-11 [2881]33:8
[2882]33:8 [2883]33:9 [2884]33:9 [2885]33:9 [2886]33:9
[2887]33:10 [2888]33:11 [2889]33:12 [2890]33:12
[2891]33:12-17 [2892]33:13 [2893]33:14 [2894]33:14
[2895]33:15 [2896]33:16 [2897]33:17 [2898]33:17 [2899]33:18
[2900]33:18-23 [2901]33:19 [2902]33:20 [2903]33:21-22
[2904]33:22 [2905]33:23 [2906]33:23 [2907]33:23 [2908]34:1
[2909]34:1-4 [2910]34:2 [2911]34:3 [2912]34:4 [2913]34:5
[2914]34:5-9 [2915]34:6-7 [2916]34:6-7 [2917]34:8 [2918]34:9
[2919]34:10-11 [2920]34:10-28 [2921]34:12 [2922]34:12
[2923]34:13 [2924]34:13 [2925]34:14 [2926]34:14
[2927]34:15-16 [2928]34:17 [2929]34:18-20 [2930]34:21
[2931]34:22 [2932]34:22 [2933]34:23 [2934]34:23 [2935]34:24
[2936]34:24 [2937]34:25-26 [2938]34:27 [2939]34:28
[2940]34:28-29 [2941]34:29 [2942]34:29 [2943]34:29
[2944]34:29-35 [2945]34:30 [2946]34:30 [2947]34:32
[2948]34:33 [2949]34:34 [2950]34:35 [2951]35:1 [2952]35:1-3
[2953]35:2-3 [2954]35:4-9 [2955]35:5 [2956]35:5-9 [2957]35:10
[2958]35:10-19 [2959]35:11-19 [2960]35:20 [2961]35:20-29
[2962]35:21 [2963]35:21 [2964]35:22 [2965]35:22 [2966]35:25
[2967]35:26 [2968]35:27 [2969]35:27 [2970]35:29
[2971]35:30-31 [2972]35:30-35 [2973]35:32 [2974]35:34
[2975]35:35 [2976]36:1 [2977]36:1-4 [2978]36:2 [2979]36:3
[2980]36:3 [2981]36:4-5 [2982]36:5 [2983]36:5-7 [2984]36:6-7
[2985]36:8-13 [2986]36:14-19 [2987]36:14-19 [2988]36:20-30
[2989]36:20-34 [2990]36:31-34 [2991]36:35-36 [2992]36:35-36
[2993]36:37-38 [2994]36:37-38 [2995]37:1 [2996]37:1-9
[2997]37:10-16 [2998]37:17 [2999]37:17-24 [3000]37:22
[3001]37:25-28 [3002]37:29 [3003]37:29 [3004]38:1-7
[3005]38:1-7 [3006]38:8 [3007]38:8 [3008]38:9-20 [3009]38:17
[3010]38:21 [3011]38:21-31 [3012]38:22-23 [3013]38:25-26
[3014]38:25-26 [3015]38:26 [3016]38:27 [3017]39:1
[3018]39:1-5 [3019]39:5 [3020]39:6-7 [3021]39:7 [3022]39:8-21
[3023]39:21 [3024]39:22-26 [3025]39:26 [3026]39:27-29
[3027]39:29 [3028]39:30-31 [3029]39:31 [3030]39:32
[3031]39:32-43 [3032]39:33 [3033]39:38 [3034]39:42
[3035]39:43 [3036]40:1-8 [3037]40:2 [3038]40:2 [3039]40:3
[3040]40:4-5 [3041]40:6-7 [3042]40:9-11 [3043]40:9-11
[3044]40:12-15 [3045]40:12-15 [3046]40:16-33 [3047]40:17
[3048]40:21 [3049]40:23 [3050]40:25 [3051]40:27 [3052]40:29
[3053]40:34 [3054]40:34-35 [3055]40:34-38 [3056]40:35
[3057]40:36-37 [3058]40:38
Leviticus
[3059]1:1 [3060]1:3-9 [3061]1:4 [3062]1:5 [3063]1:6-9
[3064]1:10 [3065]1:10-13 [3066]1:11 [3067]1:14-17 [3068]1:23
[3069]1:25 [3070]2:1 [3071]2:1 [3072]2:1-2 [3073]2:1-16
[3074]2:2 [3075]2:2 [3076]2:2 [3077]2:2-3 [3078]2:3
[3079]2:4 [3080]2:4 [3081]2:4-7 [3082]2:5-6 [3083]2:7
[3084]2:8 [3085]2:8-10 [3086]2:9 [3087]2:9 [3088]2:9
[3089]2:10 [3090]2:11 [3091]2:11 [3092]2:11-12 [3093]2:12
[3094]2:13 [3095]2:13 [3096]2:14 [3097]2:14-16 [3098]2:16
[3099]3:1 [3100]3:1-5 [3101]3:2 [3102]3:3-5 [3103]3:6-11
[3104]3:9 [3105]3:11 [3106]3:12-17 [3107]3:16 [3108]3:16
[3109]3:17 [3110]3:17 [3111]3:17 [3112]4:1-12 [3113]4:2
[3114]4:2-3 [3115]4:3 [3116]4:3 [3117]4:4 [3118]4:5-7
[3119]4:8-10 [3120]4:11-12 [3121]4:13 [3122]4:13-21
[3123]4:14 [3124]4:17 [3125]4:20 [3126]4:21 [3127]4:21
[3128]4:22 [3129]4:22-26 [3130]4:23 [3131]4:23 [3132]4:25
[3133]4:26 [3134]4:27 [3135]4:27-35 [3136]4:27-35 [3137]4:28
[3138]4:31 [3139]4:35 [3140]5:1 [3141]5:1 [3142]5:2-3
[3143]5:2-3 [3144]5:3-5 [3145]5:4 [3146]5:4 [3147]5:5-6
[3148]5:5-6 [3149]5:6 [3150]5:7 [3151]5:7-10 [3152]5:11
[3153]5:11-13 [3154]5:14-16 [3155]5:15 [3156]5:15
[3157]5:15-16 [3158]5:16 [3159]5:17 [3160]5:17-19 [3161]6:2-3
[3162]6:2-4 [3163]6:3 [3164]6:4 [3165]6:4-5 [3166]6:4-5
[3167]6:5 [3168]6:6-7 [3169]6:8 [3170]6:8-13 [3171]6:9
[3172]6:9 [3173]6:9 [3174]6:10-11 [3175]6:11-18 [3176]6:12
[3177]6:13 [3178]6:13 [3179]6:15 [3180]6:16 [3181]6:17
[3182]6:18 [3183]6:18 [3184]6:19-23 [3185]6:20 [3186]6:23
[3187]6:24-30 [3188]6:25 [3189]6:26 [3190]6:27 [3191]6:28
[3192]6:29 [3193]6:30 [3194]6:30 [3195]7:1-7 [3196]7:6
[3197]7:6 [3198]7:7 [3199]7:8 [3200]7:8-10 [3201]7:9
[3202]7:10 [3203]7:11-21 [3204]7:11-34 [3205]7:12 [3206]7:15
[3207]7:15-16 [3208]7:16 [3209]7:16 [3210]7:16 [3211]7:16-18
[3212]7:17 [3213]7:18 [3214]7:18 [3215]7:19 [3216]7:20
[3217]7:20 [3218]7:20-21 [3219]7:21 [3220]7:22 [3221]7:22-27
[3222]7:23-25 [3223]7:24 [3224]7:26 [3225]7:26-27
[3226]7:28-34 [3227]7:29 [3228]7:30-34 [3229]7:32-34
[3230]7:35-36 [3231]7:35-38 [3232]7:38 [3233]8:1-4
[3234]8:1-36 [3235]8:1-9:24 [3236]8:2-3 [3237]8:4 [3238]8:5
[3239]8:5 [3240]8:6 [3241]8:6-9 [3242]8:7-9 [3243]8:8
[3244]8:10 [3245]8:10-11 [3246]8:10-12 [3247]8:11 [3248]8:12
[3249]8:13 [3250]8:13 [3251]8:14 [3252]8:14-17 [3253]8:18-21
[3254]8:18-21 [3255]8:22 [3256]8:22-30 [3257]8:23-24
[3258]8:31-32 [3259]8:31-36 [3260]8:33 [3261]8:34 [3262]8:35
[3263]8:35 [3264]8:36 [3265]9:1 [3266]9:1-7 [3267]9:2
[3268]9:3 [3269]9:4 [3270]9:6 [3271]9:7 [3272]9:8 [3273]9:8
[3274]9:8-14 [3275]9:10-20 [3276]9:15 [3277]9:15
[3278]9:15-22 [3279]9:16 [3280]9:17 [3281]9:18 [3282]9:22
[3283]9:23 [3284]9:23 [3285]9:23 [3286]9:23 [3287]9:24
[3288]9:24 [3289]9:24 [3290]9:24 [3291]9:24 [3292]10:1
[3293]10:1 [3294]10:1-2 [3295]10:1-20 [3296]10:2 [3297]10:2-3
[3298]10:3 [3299]10:3 [3300]10:3 [3301]10:3 [3302]10:3
[3303]10:4 [3304]10:4-5 [3305]10:4-7 [3306]10:5 [3307]10:6
[3308]10:7 [3309]10:7 [3310]10:8 [3311]10:8 [3312]10:8-11
[3313]10:9 [3314]10:9 [3315]10:10 [3316]10:10 [3317]10:10-11
[3318]10:11 [3319]10:12 [3320]10:12 [3321]10:12
[3322]10:12-13 [3323]10:12-15 [3324]10:12-20 [3325]10:13
[3326]10:16 [3327]10:16 [3328]10:17 [3329]10:17 [3330]10:17
[3331]10:18 [3332]10:18 [3333]10:19 [3334]10:20 [3335]10:23
[3336]11:1-8 [3337]11:2 [3338]11:9-10 [3339]11:9-12
[3340]11:10-12 [3341]11:13-19 [3342]11:14 [3343]11:20
[3344]11:20-28 [3345]11:21-22 [3346]11:24-28 [3347]11:29-30
[3348]11:29-43 [3349]11:32 [3350]11:33 [3351]11:35
[3352]11:36 [3353]11:39 [3354]11:41-42 [3355]11:43
[3356]11:44 [3357]11:44 [3358]11:44 [3359]11:44-47
[3360]11:45 [3361]11:45 [3362]11:46-47 [3363]12:1-5
[3364]12:2 [3365]12:4-5 [3366]12:5 [3367]12:6 [3368]12:6-8
[3369]13:1-17 [3370]13:1-59 [3371]13:3 [3372]13:4
[3373]13:4-5 [3374]13:6 [3375]13:6 [3376]13:7-8
[3377]13:10-11 [3378]13:12-13 [3379]13:14 [3380]13:18
[3381]13:18-23 [3382]13:24 [3383]13:24-28 [3384]13:29-37
[3385]13:30-37 [3386]13:38-39 [3387]13:38-41 [3388]13:40-44
[3389]13:44 [3390]13:45 [3391]13:45-46 [3392]13:46
[3393]13:47-59 [3394]13:52 [3395]13:57 [3396]13:58
[3397]14:1-9 [3398]14:3 [3399]14:5 [3400]14:6-7 [3401]14:6-7
[3402]14:8 [3403]14:8 [3404]14:9 [3405]14:10-32 [3406]14:11
[3407]14:12 [3408]14:12 [3409]14:14 [3410]14:19-20
[3411]14:21-22 [3412]14:33-53 [3413]14:34 [3414]14:35
[3415]14:40-41 [3416]14:44-45 [3417]14:49 [3418]14:54-57
[3419]15:1-18 [3420]15:2 [3421]15:2 [3422]15:4-12
[3423]15:13-15 [3424]15:16 [3425]15:17 [3426]15:19-24
[3427]15:19-33 [3428]15:25 [3429]15:26-27 [3430]15:28-29
[3431]15:31 [3432]16:1 [3433]16:1-2 [3434]16:1-34 [3435]16:2
[3436]16:2 [3437]16:3 [3438]16:3 [3439]16:4 [3440]16:4
[3441]16:5 [3442]16:6 [3443]16:6-11 [3444]16:7 [3445]16:7-9
[3446]16:10 [3447]16:10 [3448]16:11 [3449]16:12
[3450]16:12-14 [3451]16:14 [3452]16:15 [3453]16:15-17
[3454]16:16 [3455]16:16 [3456]16:16 [3457]16:17 [3458]16:17
[3459]16:18-19 [3460]16:18-19 [3461]16:18-19 [3462]16:20-21
[3463]16:20-22 [3464]16:21 [3465]16:22 [3466]16:23-24
[3467]16:23-25 [3468]16:25 [3469]16:26 [3470]16:27
[3471]16:28 [3472]16:29 [3473]16:29 [3474]16:29-34
[3475]16:31 [3476]16:33 [3477]16:34 [3478]17:1-9 [3479]17:3-4
[3480]17:3-4 [3481]17:4 [3482]17:5 [3483]17:7 [3484]17:7
[3485]17:10 [3486]17:10 [3487]17:10-16 [3488]17:11
[3489]17:11 [3490]17:12 [3491]17:13 [3492]17:14 [3493]17:14
[3494]17:15 [3495]17:15-16 [3496]18:1 [3497]18:1-5
[3498]18:1-30 [3499]18:3 [3500]18:3 [3501]18:4 [3502]18:4-5
[3503]18:5-6 [3504]18:6 [3505]18:6-18 [3506]18:8 [3507]18:12
[3508]18:16 [3509]18:18 [3510]18:18 [3511]18:19
[3512]18:19-23 [3513]18:20 [3514]18:21 [3515]18:21
[3516]18:21 [3517]18:22-23 [3518]18:24 [3519]18:24
[3520]18:24-30 [3521]18:25 [3522]18:25 [3523]18:25
[3524]18:27 [3525]18:28 [3526]18:28 [3527]18:29 [3528]18:30
[3529]18:30 [3530]18:30 [3531]19:2 [3532]19:2 [3533]19:2
[3534]19:3 [3535]19:3 [3536]19:3 [3537]19:3 [3538]19:4
[3539]19:4 [3540]19:5-8 [3541]19:5-8 [3542]19:6-7 [3543]19:8
[3544]19:9 [3545]19:9-10 [3546]19:9-10 [3547]19:11
[3548]19:11 [3549]19:11 [3550]19:12 [3551]19:12 [3552]19:13
[3553]19:13 [3554]19:14 [3555]19:14 [3556]19:15 [3557]19:15
[3558]19:16 [3559]19:16 [3560]19:17 [3561]19:17 [3562]19:17
[3563]19:17 [3564]19:17 [3565]19:17-18 [3566]19:18
[3567]19:18 [3568]19:19 [3569]19:19 [3570]19:19
[3571]19:20-22 [3572]19:20-22 [3573]19:21 [3574]19:23-25
[3575]19:23-25 [3576]19:23-25 [3577]19:26 [3578]19:26
[3579]19:26-28 [3580]19:26-28 [3581]19:27-28 [3582]19:28
[3583]19:29 [3584]19:29 [3585]19:30 [3586]19:30 [3587]19:31
[3588]19:31 [3589]19:32 [3590]19:32 [3591]19:32
[3592]19:33-34 [3593]19:33-34 [3594]19:35 [3595]19:35-36
[3596]19:35-36 [3597]19:36 [3598]19:37 [3599]19:37
[3600]20:1-5 [3601]20:2 [3602]20:2 [3603]20:2-3 [3604]20:3
[3605]20:4-5 [3606]20:6 [3607]20:6 [3608]20:7-8 [3609]20:7-8
[3610]20:8 [3611]20:9 [3612]20:9 [3613]20:9 [3614]20:10
[3615]20:10 [3616]20:10 [3617]20:10 [3618]20:11 [3619]20:11
[3620]20:11-12 [3621]20:12 [3622]20:13 [3623]20:13
[3624]20:14 [3625]20:14 [3626]20:15 [3627]20:15 [3628]20:16
[3629]20:16 [3630]20:17 [3631]20:17 [3632]20:18 [3633]20:18
[3634]20:19-21 [3635]20:19-21 [3636]20:22 [3637]20:22
[3638]20:22-26 [3639]20:23 [3640]20:23 [3641]20:24
[3642]20:24 [3643]20:24 [3644]20:25 [3645]20:25 [3646]20:26
[3647]20:26 [3648]20:26 [3649]20:27 [3650]20:27 [3651]21:1-3
[3652]21:1-9 [3653]21:4 [3654]21:5 [3655]21:6 [3656]21:7
[3657]21:7 [3658]21:8 [3659]21:9 [3660]21:10 [3661]21:10
[3662]21:10 [3663]21:10-12 [3664]21:10-15 [3665]21:11
[3666]21:11 [3667]21:11 [3668]21:12 [3669]21:12
[3670]21:13-14 [3671]21:14 [3672]21:15 [3673]21:16-24
[3674]21:17 [3675]21:21 [3676]21:22 [3677]21:23 [3678]22:1-9
[3679]22:2 [3680]22:2 [3681]22:3 [3682]22:4 [3683]22:6
[3684]22:9 [3685]22:10 [3686]22:10 [3687]22:10-13 [3688]22:11
[3689]22:12 [3690]22:14 [3691]22:14-16 [3692]22:14-16
[3693]22:15 [3694]22:16 [3695]22:17-25 [3696]22:20-21
[3697]22:22 [3698]22:23 [3699]22:24 [3700]22:25
[3701]22:26-27 [3702]22:26-28 [3703]22:27 [3704]22:28
[3705]22:29-30 [3706]22:29-33 [3707]22:31-32 [3708]23:2
[3709]23:3 [3710]23:3 [3711]23:4 [3712]23:4-8 [3713]23:5
[3714]23:6 [3715]23:7 [3716]23:7 [3717]23:7-8 [3718]23:9-14
[3719]23:10 [3720]23:10 [3721]23:10 [3722]23:11 [3723]23:11
[3724]23:12 [3725]23:12 [3726]23:14 [3727]23:15-22
[3728]23:17 [3729]23:17 [3730]23:18 [3731]23:18-20
[3732]23:21 [3733]23:22 [3734]23:23-25 [3735]23:23-25
[3736]23:24 [3737]23:24-25 [3738]23:26-32 [3739]23:27
[3740]23:28 [3741]23:29 [3742]23:30 [3743]23:31 [3744]23:32
[3745]23:32 [3746]23:33-44 [3747]23:34 [3748]23:34-44
[3749]23:35-36 [3750]23:37-38 [3751]23:39 [3752]23:39
[3753]23:40 [3754]23:40 [3755]23:40 [3756]23:42 [3757]23:43
[3758]23:44 [3759]24:1-9 [3760]24:1-23 [3761]24:2 [3762]24:2
[3763]24:3-4 [3764]24:4 [3765]24:5-6 [3766]24:5-10 [3767]24:7
[3768]24:8 [3769]24:9 [3770]24:10 [3771]24:10-14 [3772]24:11
[3773]24:11 [3774]24:11 [3775]24:14 [3776]24:15-16
[3777]24:15-16 [3778]24:17 [3779]24:17-23 [3780]24:18
[3781]24:19-20 [3782]24:21 [3783]24:21 [3784]24:23
[3785]24:23 [3786]25:1-7 [3787]25:4 [3788]25:5 [3789]25:5-7
[3790]25:8 [3791]25:8 [3792]25:8-17 [3793]25:8-22 [3794]25:9
[3795]25:10 [3796]25:10 [3797]25:11-12 [3798]25:13
[3799]25:14-17 [3800]25:15 [3801]25:15-16 [3802]25:18
[3803]25:18-22 [3804]25:19 [3805]25:21 [3806]25:23
[3807]25:23-28 [3808]25:24 [3809]25:25 [3810]25:26
[3811]25:27 [3812]25:28 [3813]25:29-30 [3814]25:29-34
[3815]25:32-33 [3816]25:34 [3817]25:35 [3818]25:35-38
[3819]25:36-37 [3820]25:38 [3821]25:39 [3822]25:39-46
[3823]25:41 [3824]25:42 [3825]25:42 [3826]25:43 [3827]25:44
[3828]25:46 [3829]25:47-55 [3830]25:48 [3831]25:48-49
[3832]25:50-52 [3833]25:53 [3834]25:54 [3835]26:1
[3836]26:1-2 [3837]26:1-2 [3838]26:1-46 [3839]26:2
[3840]26:3-13 [3841]26:4 [3842]26:5 [3843]26:5 [3844]26:5
[3845]26:6 [3846]26:6 [3847]26:6 [3848]26:7-8 [3849]26:9
[3850]26:9 [3851]26:9 [3852]26:10 [3853]26:11 [3854]26:11
[3855]26:12 [3856]26:12 [3857]26:13 [3858]26:14
[3859]26:14-39 [3860]26:15 [3861]26:16 [3862]26:16
[3863]26:16 [3864]26:17 [3865]26:17 [3866]26:17 [3867]26:18
[3868]26:18 [3869]26:19 [3870]26:19 [3871]26:20 [3872]26:21
[3873]26:21 [3874]26:21 [3875]26:22 [3876]26:23 [3877]26:24
[3878]26:24 [3879]26:25 [3880]26:25 [3881]26:26 [3882]26:27
[3883]26:27 [3884]26:28 [3885]26:28 [3886]26:29 [3887]26:30
[3888]26:30 [3889]26:31 [3890]26:32 [3891]26:33 [3892]26:34
[3893]26:34-35 [3894]26:36 [3895]26:37-38 [3896]26:39
[3897]26:40-41 [3898]26:40-46 [3899]26:41 [3900]26:42
[3901]26:42 [3902]26:43 [3903]26:43-44 [3904]26:45
[3905]26:45 [3906]26:46 [3907]26:46 [3908]27:2 [3909]27:2-8
[3910]27:3-4 [3911]27:5 [3912]27:6 [3913]27:7 [3914]27:8
[3915]27:8 [3916]27:9-10 [3917]27:9-13 [3918]27:11-12
[3919]27:11-13 [3920]27:14 [3921]27:15 [3922]27:15-25
[3923]27:16 [3924]27:16 [3925]27:17 [3926]27:18 [3927]27:19
[3928]27:20-21 [3929]27:22 [3930]27:24 [3931]27:25
[3932]27:26 [3933]27:26-27 [3934]27:27 [3935]27:28
[3936]27:28-29 [3937]27:29 [3938]27:30 [3939]27:30-34
[3940]27:31 [3941]27:32 [3942]27:33 [3943]27:34 [3944]33:36
Numbers
[3945]1:1 [3946]1:1 [3947]1:1-4 [3948]1:1-54 [3949]1:1-54
[3950]1:1-2:34 [3951]1:1-4:49 [3952]1:2-3 [3953]1:3 [3954]1:5
[3955]1:5-16 [3956]1:16 [3957]1:17-43 [3958]1:18 [3959]1:25
[3960]1:27 [3961]1:32-33 [3962]1:35 [3963]1:44-46
[3964]1:47-54 [3965]1:49 [3966]1:50 [3967]1:50-51 [3968]1:51
[3969]1:53 [3970]2:1-2 [3971]2:3-9 [3972]2:10 [3973]2:10-16
[3974]2:17 [3975]2:17 [3976]2:17 [3977]2:18 [3978]2:18-24
[3979]2:20 [3980]2:25-31 [3981]2:31 [3982]2:32 [3983]2:34
[3984]3:1 [3985]3:1-4 [3986]3:3 [3987]3:4 [3988]3:4
[3989]3:4 [3990]3:4 [3991]3:5-9 [3992]3:6 [3993]3:6
[3994]3:7 [3995]3:9 [3996]3:10 [3997]3:10 [3998]3:11-13
[3999]3:12 [4000]3:13 [4001]3:14-16 [4002]3:15 [4003]3:15
[4004]3:17-20 [4005]3:17-26 [4006]3:23 [4007]3:24
[4008]3:25-26 [4009]3:27-32 [4010]3:29 [4011]3:30 [4012]3:30
[4013]3:31 [4014]3:31-32 [4015]3:33-39 [4016]3:35 [4017]3:35
[4018]3:36-37 [4019]3:38 [4020]3:39 [4021]3:39 [4022]3:40-45
[4023]3:42-43 [4024]3:43 [4025]3:46-51 [4026]4:2-20 [4027]4:3
[4028]4:5 [4029]4:6 [4030]4:6 [4031]4:8 [4032]4:10
[4033]4:11 [4034]4:12 [4035]4:13 [4036]4:14 [4037]4:15
[4038]4:16 [4039]4:16 [4040]4:18 [4041]4:20 [4042]4:22-26
[4043]4:23 [4044]4:24-28 [4045]4:27 [4046]4:28 [4047]4:28
[4048]4:29-33 [4049]4:31-32 [4050]4:34-49 [4051]4:47-48
[4052]5:1-4 [4053]5:1-6:27 [4054]5:2-3 [4055]5:4 [4056]5:4
[4057]5:5-8 [4058]5:6 [4059]5:7 [4060]5:8 [4061]5:8
[4062]5:8 [4063]5:9-10 [4064]5:9-10 [4065]5:11-31
[4066]5:12-14 [4067]5:19 [4068]5:19-22 [4069]5:21-22
[4070]5:23 [4071]5:24 [4072]5:25-26 [4073]5:27 [4074]5:28
[4075]6:1-8 [4076]6:2 [4077]6:3-4 [4078]6:5 [4079]6:6-7
[4080]6:8 [4081]6:9 [4082]6:9 [4083]6:9 [4084]6:9-12
[4085]6:10-11 [4086]6:12 [4087]6:12 [4088]6:13 [4089]6:13-21
[4090]6:14 [4091]6:14 [4092]6:15 [4093]6:16 [4094]6:17
[4095]6:18 [4096]6:19-20 [4097]6:21 [4098]6:22-27 [4099]6:23
[4100]6:23 [4101]6:24 [4102]6:24-26 [4103]6:25 [4104]6:25
[4105]6:26 [4106]6:27 [4107]7:1 [4108]7:1-9 [4109]7:1-89
[4110]7:1-8:26 [4111]7:2 [4112]7:3 [4113]7:7 [4114]7:8
[4115]7:9 [4116]7:10-88 [4117]7:11 [4118]7:12 [4119]7:84-88
[4120]7:89 [4121]7:89 [4122]8:1-4 [4123]8:3 [4124]8:5-8
[4125]8:6 [4126]8:9-10 [4127]8:10 [4128]8:10 [4129]8:11
[4130]8:11 [4131]8:11-18 [4132]8:12 [4133]8:14 [4134]8:15
[4135]8:16-18 [4136]8:19 [4137]8:19 [4138]8:19 [4139]8:19
[4140]8:20 [4141]8:20-22 [4142]8:23-26 [4143]8:24 [4144]8:24
[4145]8:25 [4146]9:1-5 [4147]9:1-10:36 [4148]9:4 [4149]9:5
[4150]9:6 [4151]9:6-14 [4152]9:7 [4153]9:8 [4154]9:10-11
[4155]9:12 [4156]9:13 [4157]9:14 [4158]9:15 [4159]9:17
[4160]9:17 [4161]9:19 [4162]9:19-20 [4163]9:21 [4164]9:22
[4165]10:1-10 [4166]10:2 [4167]10:5 [4168]10:5-6 [4169]10:7
[4170]10:8 [4171]10:9 [4172]10:10 [4173]10:10 [4174]10:11
[4175]10:11 [4176]10:11 [4177]10:11 [4178]10:11-28
[4179]10:13 [4180]10:14-16 [4181]10:17 [4182]10:18-20
[4183]10:21 [4184]10:22-24 [4185]10:25-27 [4186]10:29
[4187]10:29 [4188]10:29-32 [4189]10:30 [4190]10:31-32
[4191]10:32 [4192]10:33 [4193]10:33 [4194]10:35 [4195]10:36
[4196]11:1 [4197]11:1-3 [4198]11:1-35 [4199]11:1-14:45
[4200]11:2 [4201]11:3 [4202]11:4 [4203]11:4 [4204]11:4
[4205]11:4 [4206]11:4-9 [4207]11:5 [4208]11:5 [4209]11:6
[4210]11:7-9 [4211]11:10-15 [4212]11:12 [4213]11:13
[4214]11:14 [4215]11:15 [4216]11:15 [4217]11:16
[4218]11:16-17 [4219]11:17 [4220]11:18 [4221]11:18-23
[4222]11:19-20 [4223]11:21-22 [4224]11:22 [4225]11:22-23
[4226]11:23 [4227]11:24 [4228]11:24-30 [4229]11:25
[4230]11:26 [4231]11:27 [4232]11:28 [4233]11:29 [4234]11:29
[4235]11:30 [4236]11:31 [4237]11:31-32 [4238]11:32
[4239]11:33 [4240]11:33-35 [4241]11:34 [4242]12:1 [4243]12:1
[4244]12:1-3 [4245]12:2 [4246]12:2 [4247]12:3 [4248]12:4-5
[4249]12:4-9 [4250]12:6-8 [4251]12:6-8 [4252]12:7 [4253]12:8
[4254]12:8 [4255]12:8 [4256]12:9 [4257]12:10 [4258]12:10
[4259]12:11 [4260]12:11-12 [4261]12:11-13 [4262]12:12
[4263]12:12 [4264]12:13 [4265]12:13 [4266]12:14
[4267]12:14-16 [4268]12:15 [4269]13:1-2 [4270]13:1-16
[4271]13:1-14:45 [4272]13:4-15 [4273]13:16 [4274]13:17
[4275]13:17-20 [4276]13:18 [4277]13:19 [4278]13:20
[4279]13:21 [4280]13:21-25 [4281]13:22 [4282]13:23-24
[4283]13:26-33 [4284]13:27 [4285]13:28 [4286]13:28
[4287]13:28 [4288]13:28 [4289]13:29 [4290]13:29 [4291]13:30
[4292]13:31 [4293]13:31 [4294]13:32 [4295]13:32 [4296]13:33
[4297]13:33 [4298]13:33 [4299]13:33 [4300]14:1 [4301]14:1
[4302]14:1 [4303]14:1 [4304]14:1-4 [4305]14:1-45 [4306]14:2
[4307]14:2 [4308]14:2 [4309]14:2-3 [4310]14:3 [4311]14:3
[4312]14:3 [4313]14:3 [4314]14:4 [4315]14:5 [4316]14:5
[4317]14:5-10 [4318]14:7 [4319]14:7-9 [4320]14:8 [4321]14:9
[4322]14:9 [4323]14:9 [4324]14:9 [4325]14:10 [4326]14:10
[4327]14:11 [4328]14:11-12 [4329]14:12 [4330]14:13
[4331]14:13-16 [4332]14:13-19 [4333]14:14 [4334]14:14
[4335]14:15 [4336]14:16 [4337]14:17-18 [4338]14:19
[4339]14:19 [4340]14:19 [4341]14:20 [4342]14:20
[4343]14:20-25 [4344]14:20-35 [4345]14:21 [4346]14:22
[4347]14:22 [4348]14:23 [4349]14:23 [4350]14:24 [4351]14:25
[4352]14:26-35 [4353]14:27 [4354]14:27 [4355]14:28-29
[4356]14:29 [4357]14:30 [4358]14:30 [4359]14:31 [4360]14:32
[4361]14:33 [4362]14:33-34 [4363]14:34 [4364]14:35
[4365]14:36 [4366]14:36-37 [4367]14:36-39 [4368]14:37
[4369]14:38 [4370]14:40 [4371]14:40 [4372]14:40-45
[4373]14:41-43 [4374]14:44 [4375]14:45 [4376]15:1-12
[4377]15:2 [4378]15:3 [4379]15:3-5 [4380]15:4 [4381]15:6-7
[4382]15:7 [4383]15:8-10 [4384]15:9 [4385]15:10
[4386]15:13-16 [4387]15:13-16 [4388]15:17-21 [4389]15:18
[4390]15:20-21 [4391]15:22-23 [4392]15:22-29 [4393]15:24
[4394]15:24 [4395]15:24 [4396]15:25 [4397]15:25-26
[4398]15:27 [4399]15:28 [4400]15:29 [4401]15:30 [4402]15:30
[4403]15:30 [4404]15:30 [4405]15:30 [4406]15:30-31
[4407]15:31 [4408]15:31 [4409]15:32 [4410]15:32-36
[4411]15:33-34 [4412]15:35 [4413]15:36 [4414]15:37-41
[4415]15:38 [4416]15:38-39 [4417]16:1 [4418]16:1-15
[4419]16:1-50 [4420]16:1-17:13 [4421]16:2 [4422]16:3
[4423]16:3 [4424]16:4 [4425]16:4-11 [4426]16:5-7 [4427]16:6-7
[4428]16:7 [4429]16:8 [4430]16:9-10 [4431]16:11 [4432]16:12
[4433]16:12 [4434]16:12-15 [4435]16:13 [4436]16:14
[4437]16:14 [4438]16:15 [4439]16:16-17 [4440]16:16-22
[4441]16:18-19 [4442]16:19 [4443]16:19 [4444]16:21
[4445]16:22 [4446]16:22 [4447]16:23-34 [4448]16:24
[4449]16:24 [4450]16:25 [4451]16:26 [4452]16:27 [4453]16:27
[4454]16:28-30 [4455]16:31 [4456]16:32 [4457]16:33
[4458]16:34 [4459]16:35 [4460]16:35 [4461]16:37
[4462]16:37-40 [4463]16:38-40 [4464]16:41 [4465]16:41
[4466]16:41-43 [4467]16:42 [4468]16:43 [4469]16:45
[4470]16:45 [4471]16:46 [4472]16:46-50 [4473]16:49
[4474]17:1-7 [4475]17:5 [4476]17:5 [4477]17:7 [4478]17:8-9
[4479]17:8-9 [4480]17:10-11 [4481]17:10-11 [4482]17:12-13
[4483]17:12-13 [4484]17:13 [4485]18:1 [4486]18:1-7
[4487]18:1-19:22 [4488]18:2 [4489]18:2 [4490]18:2-4
[4491]18:4 [4492]18:4 [4493]18:5 [4494]18:6 [4495]18:7
[4496]18:7 [4497]18:8 [4498]18:8 [4499]18:8 [4500]18:8-19
[4501]18:9-10 [4502]18:11-13 [4503]18:12 [4504]18:12
[4505]18:15-16 [4506]18:16 [4507]18:17-18 [4508]18:17-18
[4509]18:19 [4510]18:20 [4511]18:20-24 [4512]18:21
[4513]18:22 [4514]18:23 [4515]18:24 [4516]18:24
[4517]18:25-32 [4518]18:26 [4519]18:28 [4520]18:30
[4521]18:31 [4522]18:32 [4523]19:1-10 [4524]19:2 [4525]19:4
[4526]19:5 [4527]19:7 [4528]19:8 [4529]19:8 [4530]19:9
[4531]19:10 [4532]19:10 [4533]19:11 [4534]19:11
[4535]19:11-16 [4536]19:12-19 [4537]19:14 [4538]19:14-16
[4539]19:17-22 [4540]19:18 [4541]19:20 [4542]19:21-22
[4543]20:1 [4544]20:1 [4545]20:1 [4546]20:1-26:65 [4547]20:2
[4548]20:2 [4549]20:2 [4550]20:2 [4551]20:3 [4552]20:3-4
[4553]20:3-5 [4554]20:4-5 [4555]20:6 [4556]20:6 [4557]20:6-9
[4558]20:8 [4559]20:8 [4560]20:8 [4561]20:9 [4562]20:10-11
[4563]20:10-12 [4564]20:11 [4565]20:12 [4566]20:12
[4567]20:12 [4568]20:12-13 [4569]20:13 [4570]20:13
[4571]20:14-17 [4572]20:14-17 [4573]20:16 [4574]20:16
[4575]20:17 [4576]20:18 [4577]20:18 [4578]20:18
[4579]20:18-21 [4580]20:19 [4581]20:20 [4582]20:20
[4583]20:20 [4584]20:21 [4585]20:22 [4586]20:24 [4587]20:27
[4588]20:29 [4589]21:1 [4590]21:1-3 [4591]21:1-3 [4592]21:2
[4593]21:3 [4594]21:4 [4595]21:4-9 [4596]21:5 [4597]21:5
[4598]21:6 [4599]21:7 [4600]21:7 [4601]21:8-9 [4602]21:10
[4603]21:10 [4604]21:10-20 [4605]21:13 [4606]21:13-15
[4607]21:14 [4608]21:16 [4609]21:16 [4610]21:17 [4611]21:18
[4612]21:18 [4613]21:18 [4614]21:18 [4615]21:21
[4616]21:21-32 [4617]21:23 [4618]21:24-25 [4619]21:26
[4620]21:26 [4621]21:26-27 [4622]21:27 [4623]21:27-30
[4624]21:28 [4625]21:29 [4626]21:30 [4627]21:33
[4628]21:33-35 [4629]21:34 [4630]22:1-4 [4631]22:2
[4632]22:2-4 [4633]22:3 [4634]22:3 [4635]22:3 [4636]22:4
[4637]22:4 [4638]22:5 [4639]22:5-14 [4640]22:6 [4641]22:6
[4642]22:7 [4643]22:8 [4644]22:9-11 [4645]22:12 [4646]22:13
[4647]22:14 [4648]22:15 [4649]22:15-21 [4650]22:16
[4651]22:17 [4652]22:18 [4653]22:18 [4654]22:19 [4655]22:20
[4656]22:21 [4657]22:22 [4658]22:22-35 [4659]22:23
[4660]22:23 [4661]22:23 [4662]22:23 [4663]22:24-25
[4664]22:26-27 [4665]22:28 [4666]22:28 [4667]22:29
[4668]22:30 [4669]22:31 [4670]22:31 [4671]22:32-33
[4672]22:34 [4673]22:35 [4674]22:36 [4675]22:36-41
[4676]22:37 [4677]22:38 [4678]22:38 [4679]22:40 [4680]22:41
[4681]23:1-3 [4682]23:3 [4683]23:3 [4684]23:4 [4685]23:4-5
[4686]23:5 [4687]23:6 [4688]23:7 [4689]23:7 [4690]23:7-10
[4691]23:8 [4692]23:8 [4693]23:9 [4694]23:9 [4695]23:10
[4696]23:11 [4697]23:11-12 [4698]23:12 [4699]23:13
[4700]23:13-26 [4701]23:14-15 [4702]23:16 [4703]23:16-17
[4704]23:17 [4705]23:18 [4706]23:19 [4707]23:20 [4708]23:21
[4709]23:22 [4710]23:22 [4711]23:23 [4712]23:24 [4713]23:25
[4714]23:26 [4715]23:27 [4716]23:27-30 [4717]23:29-30
[4718]24:1 [4719]24:1 [4720]24:1-9 [4721]24:2 [4722]24:3-4
[4723]24:3-4 [4724]24:3-4 [4725]24:3-9 [4726]24:4 [4727]24:5
[4728]24:5 [4729]24:6 [4730]24:6 [4731]24:7 [4732]24:7
[4733]24:8 [4734]24:8 [4735]24:9 [4736]24:9 [4737]24:9
[4738]24:10 [4739]24:10-13 [4740]24:11 [4741]24:12-13
[4742]24:14 [4743]24:14 [4744]24:14-25 [4745]24:15
[4746]24:17 [4747]24:17 [4748]24:17 [4749]24:18 [4750]24:19
[4751]24:20 [4752]24:20 [4753]24:21 [4754]24:22 [4755]24:23
[4756]24:24 [4757]24:50-51 [4758]25:1 [4759]25:1-3 [4760]25:3
[4761]25:3 [4762]25:4 [4763]25:4-5 [4764]25:5 [4765]25:6
[4766]25:7-8 [4767]25:8 [4768]25:8 [4769]25:8 [4770]25:8
[4771]25:9 [4772]25:9 [4773]25:10-13 [4774]25:11 [4775]25:12
[4776]25:12-13 [4777]25:13 [4778]25:14 [4779]25:14
[4780]25:15 [4781]25:15 [4782]25:15 [4783]25:16-18
[4784]25:17 [4785]25:18 [4786]26:1-3 [4787]26:1-4
[4788]26:1-65 [4789]26:5-50 [4790]26:5-65 [4791]26:9
[4792]26:9-11 [4793]26:10 [4794]26:11 [4795]26:11 [4796]26:42
[4797]26:42-43 [4798]26:47 [4799]26:51 [4800]26:52-56
[4801]26:53 [4802]26:54 [4803]26:55 [4804]26:57-62
[4805]26:59 [4806]26:63-65 [4807]26:64-65 [4808]27:1-11
[4809]27:1-23 [4810]27:2 [4811]27:3 [4812]27:4 [4813]27:5
[4814]27:7 [4815]27:7 [4816]27:8 [4817]27:9-11 [4818]27:12
[4819]27:12-14 [4820]27:13 [4821]27:13 [4822]27:14
[4823]27:14 [4824]27:15-17 [4825]27:18 [4826]27:18
[4827]27:18-23 [4828]27:19 [4829]27:20 [4830]27:21
[4831]27:21 [4832]27:22-23 [4833]27:33 [4834]28:1-2
[4835]28:1-29:40 [4836]28:2 [4837]28:3 [4838]28:3-8
[4839]28:6 [4840]28:7 [4841]28:9-10 [4842]28:9-10 [4843]28:10
[4844]28:11-15 [4845]28:11-15 [4846]28:15 [4847]28:16-25
[4848]28:17-25 [4849]28:18 [4850]28:19 [4851]28:26
[4852]28:26-31 [4853]28:27-30 [4854]29:1 [4855]29:1-6
[4856]29:2-6 [4857]29:7-11 [4858]29:8 [4859]29:8-10
[4860]29:11 [4861]29:12 [4862]29:12-38 [4863]29:12-39
[4864]29:39 [4865]29:39-40 [4866]30:1-2 [4867]30:1-16
[4868]30:3 [4869]30:3-5 [4870]30:4 [4871]30:6-7 [4872]30:6-8
[4873]30:6-8 [4874]30:6-16 [4875]30:8 [4876]30:9 [4877]30:9
[4878]30:10-14 [4879]30:13 [4880]30:15 [4881]31:1-2
[4882]31:1-32:42 [4883]31:2 [4884]31:2 [4885]31:3
[4886]31:3-6 [4887]31:7 [4888]31:7-12 [4889]31:8 [4890]31:9
[4891]31:9 [4892]31:10 [4893]31:11 [4894]31:12 [4895]31:13
[4896]31:13 [4897]31:14 [4898]31:14-18 [4899]31:15
[4900]31:16 [4901]31:19 [4902]31:19-20 [4903]31:19-24
[4904]31:21-23 [4905]31:24 [4906]31:25-47 [4907]31:29
[4908]31:30 [4909]31:48 [4910]31:48-54 [4911]31:49
[4912]31:50 [4913]31:50 [4914]31:50-53 [4915]31:54 [4916]32:1
[4917]32:1-5 [4918]32:1-42 [4919]32:2 [4920]32:2 [4921]32:5
[4922]32:6-7 [4923]32:6-15 [4924]32:8-13 [4925]32:14-15
[4926]32:16 [4927]32:16-19 [4928]32:17 [4929]32:18
[4930]32:19 [4931]32:20-21 [4932]32:20-42 [4933]32:22
[4934]32:23 [4935]32:23 [4936]32:25 [4937]32:25 [4938]32:27
[4939]32:27 [4940]32:28-30 [4941]32:31 [4942]32:31-32
[4943]32:33 [4944]32:38 [4945]32:39 [4946]33:1 [4947]33:1-49
[4948]33:1-56 [4949]33:2 [4950]33:3 [4951]33:4 [4952]33:4
[4953]33:6 [4954]33:8 [4955]33:11 [4956]33:14 [4957]33:15
[4958]33:16 [4959]33:38-39 [4960]33:40 [4961]33:50-56
[4962]33:52 [4963]33:53 [4964]33:53-54 [4965]33:55
[4966]33:56 [4967]34:1-15 [4968]34:1-36:13 [4969]34:2-12
[4970]34:3 [4971]34:3 [4972]34:5 [4973]34:6 [4974]34:8
[4975]34:12 [4976]34:12 [4977]34:13 [4978]34:14-15
[4979]34:16-29 [4980]34:17 [4981]35:1-8 [4982]35:2 [4983]35:2
[4984]35:3 [4985]35:4-5 [4986]35:4-5 [4987]35:8 [4988]35:9-15
[4989]35:10-15 [4990]35:15 [4991]35:16 [4992]35:16
[4993]35:16-21 [4994]35:17 [4995]35:18 [4996]35:19
[4997]35:20 [4998]35:20 [4999]35:21 [5000]35:21 [5001]35:22
[5002]35:22-24 [5003]35:23 [5004]35:24 [5005]35:25
[5006]35:25-34 [5007]35:26-27 [5008]35:26-28 [5009]35:27
[5010]35:30 [5011]35:30 [5012]35:30 [5013]35:31 [5014]35:33
[5015]36:1-4 [5016]36:1-13 [5017]36:2 [5018]36:2 [5019]36:3
[5020]36:5 [5021]36:5-7 [5022]36:7 [5023]36:8 [5024]36:8-9
[5025]36:10-12 [5026]36:10-12 [5027]36:13 [5028]36:13
[5029]38:4
Deuteronomy
[5030]1:1 [5031]1:1-2 [5032]1:1-46 [5033]1:3 [5034]1:3
[5035]1:3-4 [5036]1:5 [5037]1:5 [5038]1:6 [5039]1:6-7
[5040]1:6-7 [5041]1:6-8 [5042]1:7 [5043]1:8 [5044]1:9
[5045]1:9 [5046]1:9-18 [5047]1:10 [5048]1:11 [5049]1:12
[5050]1:13 [5051]1:14 [5052]1:15 [5053]1:16-17 [5054]1:16-17
[5055]1:17 [5056]1:19 [5057]1:19-33 [5058]1:20-21
[5059]1:20-21 [5060]1:22 [5061]1:22 [5062]1:24-25 [5063]1:26
[5064]1:27 [5065]1:28 [5066]1:29 [5067]1:29-30 [5068]1:30
[5069]1:30 [5070]1:31 [5071]1:32 [5072]1:33 [5073]1:34-38
[5074]1:34-46 [5075]1:37 [5076]1:38 [5077]1:39 [5078]1:41
[5079]1:42 [5080]1:43 [5081]1:44 [5082]1:45 [5083]2:1
[5084]2:1-3 [5085]2:4 [5086]2:4-5 [5087]2:4-5 [5088]2:4-8
[5089]2:5 [5090]2:6 [5091]2:7 [5092]2:8 [5093]2:8 [5094]2:9
[5095]2:9 [5096]2:9 [5097]2:9 [5098]2:9 [5099]2:9 [5100]2:9
[5101]2:10-11 [5102]2:10-12 [5103]2:11 [5104]2:12 [5105]2:12
[5106]2:13 [5107]2:13-16 [5108]2:14 [5109]2:15 [5110]2:16
[5111]2:17-23 [5112]2:19 [5113]2:19 [5114]2:20-21 [5115]2:21
[5116]2:22 [5117]2:22 [5118]2:23 [5119]2:24-25 [5120]2:24-25
[5121]2:26-29 [5122]2:26-32 [5123]2:30 [5124]2:30 [5125]2:32
[5126]2:33-34 [5127]2:33-37 [5128]2:34 [5129]2:35 [5130]2:36
[5131]3:1 [5132]3:1-11 [5133]3:2 [5134]3:3 [5135]3:4
[5136]3:5 [5137]3:7 [5138]3:8 [5139]3:10 [5140]3:11
[5141]3:11 [5142]3:12-17 [5143]3:14 [5144]3:15 [5145]3:18-20
[5146]3:18-20 [5147]3:21-22 [5148]3:21-22 [5149]3:23-25
[5150]3:24-25 [5151]3:25 [5152]3:26 [5153]3:26 [5154]3:26
[5155]3:26-29 [5156]3:27 [5157]3:28 [5158]4:1 [5159]4:1
[5160]4:1 [5161]4:1-40 [5162]4:1-40 [5163]4:2 [5164]4:2
[5165]4:2 [5166]4:2 [5167]4:3-4 [5168]4:5 [5169]4:5
[5170]4:5 [5171]4:6 [5172]4:6 [5173]4:7 [5174]4:7
[5175]4:7-8 [5176]4:8 [5177]4:9 [5178]4:9 [5179]4:10
[5180]4:10 [5181]4:10 [5182]4:11 [5183]4:12 [5184]4:12
[5185]4:13 [5186]4:14 [5187]4:15 [5188]4:15 [5189]4:15-16
[5190]4:15-18 [5191]4:19 [5192]4:19 [5193]4:20 [5194]4:20
[5195]4:21-22 [5196]4:23 [5197]4:23 [5198]4:24 [5199]4:25
[5200]4:25-31 [5201]4:26 [5202]4:27 [5203]4:28 [5204]4:28
[5205]4:29-31 [5206]4:31 [5207]4:32 [5208]4:32-33 [5209]4:33
[5210]4:33 [5211]4:33 [5212]4:33 [5213]4:34 [5214]4:36
[5215]4:36 [5216]4:37 [5217]4:37 [5218]4:38 [5219]4:39
[5220]4:40 [5221]4:40 [5222]4:41-43 [5223]4:41-43
[5224]4:44-46 [5225]4:44-49 [5226]4:47 [5227]5:1 [5228]5:1-5
[5229]5:4 [5230]5:5 [5231]5:6-21 [5232]5:15 [5233]5:22
[5234]5:22 [5235]5:23-27 [5236]5:25 [5237]5:27 [5238]5:28
[5239]5:28-31 [5240]5:29 [5241]5:29 [5242]5:31 [5243]5:32-33
[5244]5:32-33 [5245]6:1 [5246]6:1 [5247]6:1-3 [5248]6:2
[5249]6:2 [5250]6:2 [5251]6:3 [5252]6:3 [5253]6:4
[5254]6:4-5 [5255]6:5 [5256]6:6 [5257]6:6 [5258]6:6-9
[5259]6:7 [5260]6:7 [5261]6:7 [5262]6:8-9 [5263]6:10
[5264]6:10 [5265]6:10-11 [5266]6:10-12 [5267]6:10-24
[5268]6:11 [5269]6:12 [5270]6:13 [5271]6:13 [5272]6:14
[5273]6:14-15 [5274]6:15 [5275]6:16 [5276]6:16-18
[5277]6:17-19 [5278]6:20 [5279]6:20-25 [5280]6:21-23
[5281]6:24 [5282]7:1 [5283]7:1-2 [5284]7:2 [5285]7:2
[5286]7:2 [5287]7:2-3 [5288]7:3 [5289]7:3-4 [5290]7:3-4
[5291]7:5 [5292]7:6 [5293]7:7 [5294]7:7 [5295]7:8 [5296]7:9
[5297]7:10 [5298]7:12 [5299]7:13-14 [5300]7:15 [5301]7:16
[5302]7:16 [5303]7:17 [5304]7:18 [5305]7:18 [5306]7:18-19
[5307]7:20 [5308]7:21 [5309]7:21 [5310]7:22 [5311]7:23
[5312]7:25 [5313]7:25-26 [5314]7:26 [5315]8:1 [5316]8:1
[5317]8:1 [5318]8:1-2 [5319]8:2 [5320]8:2 [5321]8:2
[5322]8:2 [5323]8:2-5 [5324]8:3 [5325]8:3 [5326]8:3
[5327]8:3-4 [5328]8:4 [5329]8:4 [5330]8:5 [5331]8:6
[5332]8:6 [5333]8:6 [5334]8:6 [5335]8:6 [5336]8:7-8
[5337]8:7-9 [5338]8:7-9 [5339]8:8 [5340]8:9-10 [5341]8:10
[5342]8:10-14 [5343]8:11 [5344]8:11-12 [5345]8:12
[5346]8:12-15 [5347]8:13 [5348]8:14 [5349]8:14 [5350]8:15
[5351]8:15 [5352]8:15 [5353]8:15 [5354]8:16 [5355]8:16
[5356]8:16 [5357]8:16 [5358]8:17 [5359]8:17 [5360]8:17-26
[5361]8:18 [5362]8:18 [5363]8:18 [5364]8:19-20 [5365]8:19-20
[5366]8:24 [5367]8:25 [5368]8:26 [5369]9:1 [5370]9:1
[5371]9:1-3 [5372]9:2 [5373]9:3 [5374]9:4 [5375]9:4
[5376]9:4-6 [5377]9:5 [5378]9:5 [5379]9:6 [5380]9:7
[5381]9:7 [5382]9:7-24 [5383]9:8 [5384]9:8 [5385]9:8-21
[5386]9:12 [5387]9:13-14 [5388]9:14 [5389]9:16 [5390]9:17
[5391]9:17 [5392]9:17 [5393]9:18 [5394]9:19 [5395]9:20
[5396]9:20 [5397]9:20 [5398]9:21 [5399]9:21 [5400]9:22
[5401]9:22-23 [5402]9:23 [5403]9:24 [5404]9:24 [5405]9:24
[5406]9:25 [5407]9:25 [5408]9:26 [5409]9:27 [5410]9:27
[5411]9:28 [5412]10:1-2 [5413]10:1-5 [5414]10:3 [5415]10:4
[5416]10:5 [5417]10:6 [5418]10:6 [5419]10:6 [5420]10:6-7
[5421]10:6-7 [5422]10:8 [5423]10:8-9 [5424]10:8-9 [5425]10:10
[5426]10:10-11 [5427]10:10-11 [5428]10:12 [5429]10:12
[5430]10:12 [5431]10:12-22 [5432]10:13 [5433]10:14
[5434]10:15 [5435]10:16 [5436]10:17 [5437]10:17 [5438]10:18
[5439]10:18 [5440]10:19 [5441]10:20 [5442]10:20 [5443]10:20
[5444]10:20 [5445]10:20 [5446]10:21 [5447]10:21-22 [5448]11:1
[5449]11:2 [5450]11:2 [5451]11:2-7 [5452]11:3 [5453]11:4
[5454]11:5 [5455]11:6 [5456]11:7 [5457]11:8 [5458]11:8-15
[5459]11:9 [5460]11:10-11 [5461]11:10-11 [5462]11:10-12
[5463]11:13-15 [5464]11:15 [5465]11:16-17 [5466]11:16-17
[5467]11:18-20 [5468]11:18-21 [5469]11:21 [5470]11:22
[5471]11:22-25 [5472]11:23-24 [5473]11:25 [5474]11:26
[5475]11:26-32 [5476]11:27 [5477]11:28 [5478]11:29
[5479]11:29-30 [5480]11:29-30 [5481]11:30 [5482]11:31
[5483]11:32 [5484]12:1 [5485]12:1-3 [5486]12:1-26:19
[5487]12:2 [5488]12:2-3 [5489]12:4 [5490]12:4-5 [5491]12:6
[5492]12:6 [5493]12:6-7 [5494]12:7 [5495]12:7 [5496]12:7
[5497]12:7 [5498]12:8-9 [5499]12:8-11 [5500]12:10-11
[5501]12:11 [5502]12:11 [5503]12:12 [5504]12:12 [5505]12:12
[5506]12:12 [5507]12:12 [5508]12:12 [5509]12:13 [5510]12:13
[5511]12:14 [5512]12:14 [5513]12:15 [5514]12:15
[5515]12:15-16 [5516]12:16 [5517]12:17 [5518]12:17
[5519]12:18 [5520]12:18 [5521]12:18 [5522]12:18 [5523]12:18
[5524]12:19 [5525]12:19 [5526]12:20-22 [5527]12:20-26
[5528]12:21 [5529]12:22 [5530]12:23 [5531]12:24 [5532]12:25
[5533]12:26-28 [5534]12:27 [5535]12:29-32 [5536]12:29-32
[5537]12:30-31 [5538]12:31 [5539]12:32 [5540]13:1-2
[5541]13:1-2 [5542]13:1-3 [5543]13:1-5 [5544]13:1-18
[5545]13:3 [5546]13:3 [5547]13:3 [5548]13:4 [5549]13:5
[5550]13:5 [5551]13:6 [5552]13:6-11 [5553]13:7 [5554]13:8
[5555]13:8-9 [5556]13:9 [5557]13:9 [5558]13:9 [5559]13:10
[5560]13:11 [5561]13:12-18 [5562]13:14 [5563]13:15
[5564]13:16 [5565]13:17 [5566]13:17 [5567]14:1 [5568]14:1
[5569]14:1 [5570]14:1-2 [5571]14:2 [5572]14:2 [5573]14:3-21
[5574]14:4 [5575]14:4-5 [5576]14:5 [5577]14:9-10
[5578]14:11-20 [5579]14:21 [5580]14:22 [5581]14:22-29
[5582]14:23 [5583]14:23 [5584]14:24-25 [5585]14:27
[5586]14:28-29 [5587]14:28-29 [5588]15:1-2 [5589]15:1-6
[5590]15:2 [5591]15:2-3 [5592]15:3 [5593]15:4 [5594]15:4
[5595]15:4 [5596]15:4 [5597]15:4-6 [5598]15:6 [5599]15:6
[5600]15:6 [5601]15:7 [5602]15:7 [5603]15:7 [5604]15:7-11
[5605]15:8 [5606]15:9 [5607]15:10 [5608]15:10 [5609]15:11
[5610]15:11 [5611]15:12 [5612]15:12-18 [5613]15:13-14
[5614]15:15 [5615]15:16-17 [5616]15:17 [5617]15:18
[5618]15:19 [5619]15:19 [5620]15:19-23 [5621]15:20
[5622]15:21 [5623]15:22 [5624]15:23 [5625]16:1 [5626]16:1
[5627]16:1-8 [5628]16:2 [5629]16:2 [5630]16:3 [5631]16:3-4
[5632]16:5-7 [5633]16:6 [5634]16:7 [5635]16:8 [5636]16:9
[5637]16:9 [5638]16:9-12 [5639]16:10 [5640]16:10 [5641]16:11
[5642]16:12 [5643]16:13-15 [5644]16:13-15 [5645]16:14
[5646]16:15 [5647]16:16-17 [5648]16:16-17 [5649]16:18
[5650]16:18-20 [5651]16:19 [5652]16:20 [5653]16:21-22
[5654]16:21-22 [5655]17:1 [5656]17:1 [5657]17:1-19:21
[5658]17:2 [5659]17:2-7 [5660]17:3 [5661]17:4 [5662]17:4
[5663]17:5 [5664]17:6 [5665]17:6 [5666]17:6 [5667]17:8
[5668]17:8-13 [5669]17:9 [5670]17:9 [5671]17:10 [5672]17:11
[5673]17:11 [5674]17:12 [5675]17:12 [5676]17:12-13
[5677]17:14-15 [5678]17:14-20 [5679]17:16 [5680]17:16
[5681]17:17 [5682]17:18 [5683]17:19 [5684]17:19-20 [5685]18:1
[5686]18:1-8 [5687]18:2 [5688]18:3 [5689]18:4 [5690]18:5
[5691]18:6-8 [5692]18:9 [5693]18:9-14 [5694]18:10
[5695]18:10-11 [5696]18:12 [5697]18:13-14 [5698]18:15
[5699]18:15 [5700]18:15-18 [5701]18:16-17 [5702]18:18
[5703]18:18 [5704]18:19 [5705]18:19 [5706]18:20 [5707]18:20
[5708]18:20 [5709]18:21 [5710]18:21-22 [5711]18:22
[5712]19:1-3 [5713]19:1-13 [5714]19:4-6 [5715]19:7
[5716]19:8-10 [5717]19:10 [5718]19:11-13 [5719]19:11-13
[5720]19:14 [5721]19:14 [5722]19:14 [5723]19:15 [5724]19:15
[5725]19:15-21 [5726]19:17 [5727]19:18 [5728]19:19
[5729]19:20 [5730]19:21 [5731]20:1 [5732]20:1-4 [5733]20:3
[5734]20:3 [5735]20:4 [5736]20:5 [5737]20:5 [5738]20:5-7
[5739]20:6 [5740]20:7 [5741]20:8 [5742]20:8-9 [5743]20:9
[5744]20:10 [5745]20:10 [5746]20:10-11 [5747]20:10-15
[5748]20:13 [5749]20:13 [5750]20:13 [5751]20:14 [5752]20:15
[5753]20:16 [5754]20:16 [5755]20:16-18 [5756]20:17
[5757]20:18 [5758]20:19-20 [5759]20:19-20 [5760]21:1
[5761]21:1-9 [5762]21:2-3 [5763]21:3-4 [5764]21:5 [5765]21:5
[5766]21:6-7 [5767]21:8 [5768]21:8 [5769]21:10-11
[5770]21:10-14 [5771]21:12-13 [5772]21:14 [5773]21:15
[5774]21:15 [5775]21:15 [5776]21:15-17 [5777]21:16-17
[5778]21:17 [5779]21:18 [5780]21:18-21 [5781]21:19-20
[5782]21:20 [5783]21:21 [5784]21:22 [5785]21:22-23
[5786]22:1-2 [5787]22:1-4 [5788]22:3 [5789]22:4 [5790]22:5
[5791]22:5 [5792]22:6 [5793]22:6-7 [5794]22:6-7 [5795]22:8
[5796]22:8 [5797]22:9-10 [5798]22:9-11 [5799]22:11
[5800]22:12 [5801]22:12 [5802]22:13-19 [5803]22:13-19
[5804]22:18-19 [5805]22:20-21 [5806]22:20-21 [5807]22:22
[5808]22:22 [5809]22:23-24 [5810]22:23-24 [5811]22:23-27
[5812]22:24-27 [5813]22:28-29 [5814]22:28-29 [5815]22:30
[5816]22:30 [5817]23:1-2 [5818]23:1-8 [5819]23:4 [5820]23:4
[5821]23:5 [5822]23:5 [5823]23:5 [5824]23:6 [5825]23:7
[5826]23:7-8 [5827]23:9 [5828]23:9-14 [5829]23:10-11
[5830]23:12-14 [5831]23:15 [5832]23:15-16 [5833]23:17-18
[5834]23:17-18 [5835]23:19-20 [5836]23:19-20 [5837]23:21-23
[5838]23:21-23 [5839]23:23 [5840]23:24-25 [5841]23:25
[5842]24:1 [5843]24:1 [5844]24:1-4 [5845]24:2 [5846]24:3-4
[5847]24:5 [5848]24:5 [5849]24:5 [5850]24:6 [5851]24:6
[5852]24:7 [5853]24:7 [5854]24:7 [5855]24:8 [5856]24:8-9
[5857]24:8-9 [5858]24:8-9 [5859]24:10-11 [5860]24:10-13
[5861]24:12-13 [5862]24:14-15 [5863]24:14-15 [5864]24:16
[5865]24:16 [5866]24:17 [5867]24:17 [5868]24:17-18
[5869]24:18 [5870]24:19 [5871]24:19-22 [5872]25:1-3
[5873]25:1-3 [5874]25:3 [5875]25:4 [5876]25:4 [5877]25:5
[5878]25:5 [5879]25:5-6 [5880]25:5-10 [5881]25:7
[5882]25:8-10 [5883]25:11-12 [5884]25:11-12 [5885]25:13-14
[5886]25:13-16 [5887]25:15 [5888]25:16 [5889]25:17-18
[5890]25:17-18 [5891]25:17-19 [5892]25:19 [5893]25:19
[5894]26:1-2 [5895]26:1-11 [5896]26:2 [5897]26:3 [5898]26:3-4
[5899]26:5 [5900]26:5 [5901]26:6 [5902]26:7 [5903]26:7-8
[5904]26:9 [5905]26:10 [5906]26:11 [5907]26:12 [5908]26:12-15
[5909]26:13 [5910]26:13-14 [5911]26:15 [5912]26:16
[5913]26:16 [5914]26:17 [5915]26:17-18 [5916]26:17-19
[5917]26:18-19 [5918]26:19 [5919]26:19 [5920]27:1
[5921]27:1-10 [5922]27:1-28:68 [5923]27:2 [5924]27:2-3
[5925]27:3 [5926]27:3 [5927]27:4 [5928]27:4 [5929]27:5
[5930]27:6-7 [5931]27:7 [5932]27:8 [5933]27:9 [5934]27:9
[5935]27:11 [5936]27:11-26 [5937]27:12 [5938]27:12-13
[5939]27:15 [5940]27:15-26 [5941]27:16 [5942]27:17
[5943]27:18 [5944]27:18 [5945]27:19 [5946]27:20 [5947]27:21
[5948]27:22 [5949]27:23 [5950]27:24 [5951]27:25 [5952]27:26
[5953]28:1 [5954]28:1-2 [5955]28:1-14 [5956]28:1-20
[5957]28:2 [5958]28:3 [5959]28:3 [5960]28:4 [5961]28:4
[5962]28:5 [5963]28:6 [5964]28:7 [5965]28:8 [5966]28:8
[5967]28:9 [5968]28:9 [5969]28:10 [5970]28:10 [5971]28:11
[5972]28:11 [5973]28:12 [5974]28:12 [5975]28:12 [5976]28:13
[5977]28:13 [5978]28:14 [5979]28:15 [5980]28:15
[5981]28:15-44 [5982]28:15-68 [5983]28:16 [5984]28:16
[5985]28:17-18 [5986]28:19 [5987]28:20 [5988]28:20
[5989]28:21 [5990]28:22 [5991]28:23-24 [5992]28:25
[5993]28:25 [5994]28:26 [5995]28:27 [5996]28:27 [5997]28:27
[5998]28:28-29 [5999]28:30 [6000]28:31 [6001]28:32
[6002]28:34 [6003]28:35 [6004]28:36 [6005]28:37 [6006]28:38
[6007]28:39 [6008]28:40 [6009]28:41 [6010]28:42
[6011]28:43-44 [6012]28:44 [6013]28:45-46 [6014]28:45-68
[6015]28:47-48 [6016]28:49-50 [6017]28:51 [6018]28:52
[6019]28:53 [6020]28:54-55 [6021]28:56-57 [6022]28:57
[6023]28:58-59 [6024]28:58-59 [6025]28:59 [6026]28:60
[6027]28:60 [6028]28:61 [6029]28:62 [6030]28:63 [6031]28:64
[6032]28:65 [6033]28:65 [6034]28:66 [6035]28:67 [6036]28:68
[6037]28:68 [6038]29:1 [6039]29:1 [6040]29:1 [6041]29:1-30:20
[6042]29:2 [6043]29:2 [6044]29:2-3 [6045]29:2-8 [6046]29:4
[6047]29:5-6 [6048]29:7-8 [6049]29:9 [6050]29:9 [6051]29:9
[6052]29:9 [6053]29:10 [6054]29:10-11 [6055]29:11 [6056]29:12
[6057]29:12-13 [6058]29:13 [6059]29:14 [6060]29:15
[6061]29:15 [6062]29:16-17 [6063]29:16-17 [6064]29:18
[6065]29:18-21 [6066]29:18-28 [6067]29:19 [6068]29:19
[6069]29:20 [6070]29:20-21 [6071]29:22 [6072]29:22
[6073]29:23 [6074]29:23 [6075]29:24 [6076]29:25 [6077]29:26
[6078]29:27 [6079]29:28 [6080]29:29 [6081]29:29 [6082]30:1
[6083]30:1 [6084]30:1 [6085]30:1 [6086]30:1-10 [6087]30:1-10
[6088]30:1-20 [6089]30:2 [6090]30:2 [6091]30:2 [6092]30:2
[6093]30:3 [6094]30:3 [6095]30:4 [6096]30:4 [6097]30:5
[6098]30:5 [6099]30:5 [6100]30:6 [6101]30:6 [6102]30:7
[6103]30:8 [6104]30:8 [6105]30:8 [6106]30:9 [6107]30:9
[6108]30:10 [6109]30:10 [6110]30:11 [6111]30:11
[6112]30:11-14 [6113]30:12 [6114]30:13 [6115]30:14
[6116]30:15-20 [6117]30:16 [6118]30:17-18 [6119]30:19
[6120]30:19 [6121]30:20 [6122]31:1-6 [6123]31:1-29 [6124]31:2
[6125]31:3 [6126]31:3 [6127]31:3 [6128]31:4 [6129]31:5
[6130]31:6 [6131]31:6 [6132]31:7 [6133]31:7-8 [6134]31:7-8
[6135]31:9 [6136]31:9 [6137]31:9 [6138]31:9-13 [6139]31:10-11
[6140]31:10-13 [6141]31:11 [6142]31:11 [6143]31:12
[6144]31:12 [6145]31:13 [6146]31:14 [6147]31:14
[6148]31:14-15 [6149]31:15 [6150]31:16 [6151]31:16
[6152]31:16 [6153]31:16-18 [6154]31:17 [6155]31:17
[6156]31:18 [6157]31:18 [6158]31:19 [6159]31:19-21
[6160]31:20 [6161]31:21 [6162]31:21 [6163]31:22 [6164]31:22
[6165]31:22 [6166]31:23 [6167]31:23 [6168]31:24-26
[6169]31:24-27 [6170]31:26 [6171]31:27 [6172]31:28
[6173]31:28 [6174]31:28-30 [6175]31:29 [6176]31:29
[6177]31:30 [6178]32:1-2 [6179]32:1-2 [6180]32:1-52
[6181]32:2 [6182]32:2 [6183]32:2 [6184]32:3 [6185]32:3-4
[6186]32:3-6 [6187]32:4 [6188]32:5 [6189]32:5 [6190]32:6
[6191]32:7 [6192]32:7-18 [6193]32:8 [6194]32:8 [6195]32:8
[6196]32:8 [6197]32:8 [6198]32:9 [6199]32:10 [6200]32:10
[6201]32:10 [6202]32:10 [6203]32:11 [6204]32:11
[6205]32:11-12 [6206]32:11-12 [6207]32:13 [6208]32:13
[6209]32:14 [6210]32:14 [6211]32:15 [6212]32:15-16
[6213]32:16 [6214]32:16-17 [6215]32:18 [6216]32:19
[6217]32:19-33 [6218]32:20 [6219]32:20 [6220]32:21
[6221]32:22 [6222]32:22-25 [6223]32:23 [6224]32:23-39
[6225]32:24 [6226]32:24 [6227]32:25 [6228]32:26-28
[6229]32:27 [6230]32:28 [6231]32:29 [6232]32:30-31
[6233]32:31 [6234]32:32-33 [6235]32:32-33 [6236]32:34
[6237]32:34-35 [6238]32:36 [6239]32:36 [6240]32:36
[6241]32:36 [6242]32:36-43 [6243]32:37-38 [6244]32:39
[6245]32:40 [6246]32:40-42 [6247]32:41-47 [6248]32:43
[6249]32:44 [6250]32:44-45 [6251]32:47 [6252]32:48
[6253]32:48-52 [6254]32:49-50 [6255]32:49-50 [6256]32:50
[6257]32:51 [6258]32:51 [6259]33:1 [6260]33:1-29
[6261]33:1-29 [6262]33:2 [6263]33:2 [6264]33:2 [6265]33:2
[6266]33:2-5 [6267]33:3 [6268]33:4-5 [6269]33:5 [6270]33:5
[6271]33:6 [6272]33:6 [6273]33:7 [6274]33:7 [6275]33:8
[6276]33:8-9 [6277]33:8-11 [6278]33:9 [6279]33:9
[6280]33:9-10 [6281]33:9-11 [6282]33:10 [6283]33:10
[6284]33:10 [6285]33:10 [6286]33:11 [6287]33:12
[6288]33:13-16 [6289]33:13-17 [6290]33:14 [6291]33:14
[6292]33:15 [6293]33:16 [6294]33:16 [6295]33:16 [6296]33:16
[6297]33:17 [6298]33:17 [6299]33:18 [6300]33:18-19
[6301]33:19 [6302]33:20 [6303]33:20-21 [6304]33:20-21
[6305]33:21 [6306]33:22 [6307]33:22 [6308]33:23 [6309]33:23
[6310]33:24-25 [6311]33:24-25 [6312]33:26 [6313]33:26
[6314]33:26-29 [6315]33:27 [6316]33:27 [6317]33:28
[6318]33:29 [6319]33:29 [6320]33:29 [6321]33:32 [6322]33:33
[6323]33:42 [6324]34:1 [6325]34:1 [6326]34:1-4 [6327]34:4
[6328]34:5 [6329]34:5-6 [6330]34:6 [6331]34:7 [6332]34:7
[6333]34:8 [6334]34:8 [6335]34:9 [6336]34:9 [6337]34:9
[6338]34:10 [6339]34:10 [6340]34:10-12 [6341]34:10-12
Joshua
[6342]1:12 [6343]1:16 [6344]2:9-10 [6345]2:9-10 [6346]2:10
[6347]3:4 [6348]4:1 [6349]4:12 [6350]4:13 [6351]4:19
[6352]5:1 [6353]5:2 [6354]5:10 [6355]5:11 [6356]6:2
[6357]6:16 [6358]6:17 [6359]7:9 [6360]7:10 [6361]7:13
[6362]7:20 [6363]8:34-35 [6364]9:23 [6365]10:24 [6366]11:20
[6367]13:1 [6368]13:21 [6369]14:9 [6370]14:12 [6371]14:13
[6372]17:3-4 [6373]18:3 [6374]18:28 [6375]19:9 [6376]19:11
[6377]21:1-45 [6378]22:7 [6379]22:12 [6380]24:2 [6381]24:2
[6382]24:4 [6383]24:12 [6384]24:14 [6385]24:15 [6386]24:15
[6387]24:15 [6388]24:26 [6389]24:32 [6390]24:32
Judges
[6391]1:2 [6392]1:7 [6393]1:7 [6394]1:16 [6395]1:16
[6396]1:28 [6397]1:30 [6398]1:33 [6399]1:35 [6400]2:11-18
[6401]3:1 [6402]3:4 [6403]3:15 [6404]3:20 [6405]4:2
[6406]5:1-2 [6407]5:5 [6408]5:10 [6409]5:18 [6410]6:3
[6411]6:5 [6412]6:5-6 [6413]6:21 [6414]6:21-22 [6415]6:24
[6416]6:26 [6417]6:33 [6418]6:36-40 [6419]7:3 [6420]7:7
[6421]7:13-14 [6422]7:16 [6423]8:1 [6424]9:8 [6425]9:23
[6426]10:14 [6427]10:14 [6428]10:16 [6429]10:16 [6430]10:16
[6431]11:1-2 [6432]11:15-23 [6433]11:20 [6434]11:23-24
[6435]12:1 [6436]12:14 [6437]13:4 [6438]13:5 [6439]13:17
[6440]13:18 [6441]13:19 [6442]13:19 [6443]13:19-20
[6444]13:21 [6445]13:23 [6446]13:24-25 [6447]13:25
[6448]17:13 [6449]18:24 [6450]18:27 [6451]20:12-13
[6452]20:14 [6453]20:16 [6454]20:27-28 [6455]21:9-10
Ruth
[6456]1:6 [6457]2:12 [6458]3:9 [6459]4:6-7 [6460]4:7
[6461]4:11
1 Samuel
[6462]1:5 [6463]1:6 [6464]1:7-8 [6465]1:10-11 [6466]1:11
[6467]1:11 [6468]1:18 [6469]2:5 [6470]2:8 [6471]2:9
[6472]2:9 [6473]2:18 [6474]2:18 [6475]2:29 [6476]2:30
[6477]2:30 [6478]2:35 [6479]3:14 [6480]3:18 [6481]3:18
[6482]3:19-20 [6483]6:3 [6484]6:6 [6485]6:20 [6486]7:3
[6487]7:9 [6488]7:10 [6489]7:12 [6490]7:17 [6491]9:6
[6492]9:9 [6493]9:13 [6494]9:24 [6495]10:2 [6496]10:6
[6497]10:11 [6498]11:15 [6499]12:12 [6500]12:12 [6501]12:23
[6502]13:8 [6503]13:8-9 [6504]14:6 [6505]14:6 [6506]14:12
[6507]14:27 [6508]14:32 [6509]14:32-33 [6510]15:1-35
[6511]15:1-35 [6512]15:6 [6513]15:6 [6514]15:27 [6515]15:30
[6516]16:6 [6517]16:6-7 [6518]16:7 [6519]17:37 [6520]17:43
[6521]18:6-7 [6522]19:23 [6523]21:6 [6524]22:18 [6525]22:18
[6526]23:6 [6527]23:6 [6528]24:13 [6529]25:11 [6530]25:32-33
[6531]25:32-33 [6532]26:19 [6533]26:21 [6534]26:25
[6535]30:1-31 [6536]30:6 [6537]30:16-17 [6538]30:24-25
2 Samuel
[6539]1:1 [6540]2:26 [6541]3:29 [6542]6:8 [6543]6:14
[6544]7:18 [6545]7:18 [6546]7:18 [6547]7:18-19 [6548]7:23
[6549]8:2 [6550]8:11-12 [6551]8:12 [6552]13:12 [6553]13:12
[6554]13:15 [6555]13:22 [6556]13:31 [6557]15:25-26
[6558]19:24 [6559]21:9 [6560]21:14 [6561]22:1 [6562]23:1-3
[6563]23:16 [6564]24:8 [6565]24:15 [6566]24:18 [6567]24:24
1 Kings
[6568]1:50 [6569]2:28 [6570]3:27 [6571]4:20 [6572]4:22
[6573]4:22-28 [6574]4:33 [6575]6:1 [6576]8:31 [6577]8:41-42
[6578]8:56 [6579]9:8-9 [6580]10:28-29 [6581]11:1 [6582]11:1-4
[6583]12:4 [6584]12:33 [6585]13:6 [6586]15:15 [6587]17:1
[6588]17:13 [6589]18:23 [6590]18:27 [6591]18:28
[6592]18:31-32 [6593]18:36 [6594]18:36 [6595]18:38
[6596]18:43-44 [6597]20:5-6 [6598]20:11 [6599]20:28
[6600]20:31 [6601]21:3 [6602]21:3 [6603]21:9 [6604]21:29
[6605]22:6 [6606]22:34
2 Kings
[6607]1:39 [6608]2:17 [6609]2:23 [6610]2:24 [6611]2:24
[6612]4:23 [6613]5:1 [6614]5:10 [6615]5:12-14 [6616]5:23
[6617]5:23 [6618]5:23 [6619]6:5 [6620]6:26 [6621]6:28-29
[6622]7:2 [6623]7:3 [6624]7:4 [6625]8:20 [6626]8:22
[6627]9:32 [6628]12:14 [6629]14:6 [6630]15:29 [6631]17:6
[6632]17:24 [6633]17:31 [6634]18:4 [6635]20:8-10 [6636]20:19
[6637]21:13 [6638]22:20 [6639]22:20 [6640]23:6 [6641]24:3-4
[6642]24:15 [6643]24:15 [6644]25:7 [6645]25:12 [6646]25:21
1 Chronicles
[6647]1:35-54 [6648]4:43 [6649]5:1-2 [6650]5:18-22
[6651]5:19-20 [6652]5:22 [6653]7:2 [6654]9:30 [6655]10:13
[6656]12:8 [6657]12:8 [6658]12:32 [6659]15:13 [6660]17:24
[6661]22:14 [6662]23:24 [6663]24:2 [6664]26:5 [6665]26:26-27
[6666]28:3 [6667]29:4 [6668]29:14
2 Chronicles
[6669]1:7 [6670]2:14 [6671]3:1 [6672]5:12 [6673]5:13
[6674]6:1 [6675]6:5 [6676]6:8 [6677]7:1 [6678]7:1
[6679]7:12 [6680]9:26 [6681]9:26 [6682]12:8 [6683]12:8
[6684]13:11 [6685]13:12 [6686]13:14-15 [6687]16:9 [6688]16:9
[6689]17:8-9 [6690]19:5 [6691]19:6 [6692]19:8 [6693]20:6
[6694]20:21 [6695]21:8 [6696]22:11 [6697]24:22 [6698]24:22
[6699]25:16 [6700]25:16 [6701]26:16 [6702]26:21 [6703]28:20
[6704]28:22 [6705]29:17 [6706]29:21 [6707]29:27 [6708]29:36
[6709]30:15 [6710]30:23-24 [6711]31:1 [6712]31:5 [6713]32:31
[6714]34:3 [6715]34:7 [6716]34:14 [6717]34:30 [6718]35:17
[6719]36:12 [6720]36:16 [6721]36:21 [6722]36:21
Ezra
[6723]2:63 [6724]3:8 [6725]4:12 [6726]6:9-10 [6727]6:10
[6728]7:20-22 [6729]8:35 [6730]9:1-2 [6731]9:1-15
[6732]9:1-10:44 [6733]9:4
Nehemiah
[6734]1:9 [6735]5:5 [6736]5:7 [6737]5:8 [6738]5:15
[6739]5:15 [6740]5:15 [6741]6:3 [6742]6:10 [6743]8:3
[6744]8:7-8 [6745]8:8 [6746]8:10 [6747]8:15 [6748]9:2
[6749]9:5-6 [6750]9:13 [6751]9:17 [6752]9:19 [6753]9:19
[6754]9:20 [6755]10:29 [6756]13:1 [6757]13:1-2 [6758]13:1-31
[6759]13:17
Esther
[6760]1:4 [6761]2:8 [6762]3:8 [6763]4:11 [6764]5:12-13
[6765]9:1 [6766]9:19
Job
[6767]1:5 [6768]1:5 [6769]1:5 [6770]1:5 [6771]1:21
[6772]2:10 [6773]3:11 [6774]3:20-22 [6775]4:12-13
[6776]4:16-21 [6777]4:19 [6778]5:14-15 [6779]5:23 [6780]5:23
[6781]5:26 [6782]7:2 [6783]7:2 [6784]7:4 [6785]8:4
[6786]8:7 [6787]9:15 [6788]9:18-19 [6789]9:23 [6790]10:9
[6791]10:22 [6792]10:22 [6793]11:10 [6794]11:10 [6795]11:16
[6796]12:7 [6797]12:9 [6798]12:14 [6799]12:14 [6800]12:15
[6801]12:16 [6802]12:16 [6803]12:23 [6804]13:26 [6805]14:1
[6806]14:1 [6807]14:13 [6808]15:20-21 [6809]15:25
[6810]16:4-5 [6811]17:14 [6812]18:5-6 [6813]18:15 [6814]18:18
[6815]19:25 [6816]19:25 [6817]20:14 [6818]20:27 [6819]20:27
[6820]20:27 [6821]21:7 [6822]21:9 [6823]21:10 [6824]21:12-13
[6825]21:19 [6826]21:25 [6827]21:28-30 [6828]21:32-33
[6829]22:12 [6830]22:15-16 [6831]22:20 [6832]22:23
[6833]22:23 [6834]22:28 [6835]23:3 [6836]23:4 [6837]23:6
[6838]23:16 [6839]24:1 [6840]24:15 [6841]24:24 [6842]25:4
[6843]26:7 [6844]26:8 [6845]26:9 [6846]26:9 [6847]26:9
[6848]26:9 [6849]26:12 [6850]26:13 [6851]26:13 [6852]26:14
[6853]27:16-17 [6854]27:20 [6855]27:22 [6856]28:2 [6857]28:5
[6858]28:5 [6859]28:25 [6860]28:28 [6861]29:13 [6862]30:1
[6863]30:12 [6864]31:1 [6865]31:1 [6866]31:3 [6867]31:3
[6868]31:7 [6869]31:11 [6870]31:13 [6871]31:13 [6872]31:13
[6873]31:13-14 [6874]31:13-15 [6875]31:15 [6876]31:17
[6877]31:28 [6878]31:33 [6879]31:33 [6880]31:37 [6881]31:39
[6882]32:6-7 [6883]32:8 [6884]32:9 [6885]32:14-15 [6886]33:4
[6887]33:6 [6888]33:6-7 [6889]33:14 [6890]33:15
[6891]33:15-16 [6892]33:23 [6893]33:23-24 [6894]34:10-11
[6895]34:19 [6896]34:19 [6897]34:19-20 [6898]35:6 [6899]35:10
[6900]35:11 [6901]36:13 [6902]36:13 [6903]36:14 [6904]37:11
[6905]37:12-13 [6906]37:18 [6907]38:4 [6908]38:6-7
[6909]38:9-11 [6910]38:10-11 [6911]38:10-11 [6912]38:19
[6913]38:22-23 [6914]38:22-23 [6915]38:22-23 [6916]38:24
[6917]38:36 [6918]39:6 [6919]39:9-10 [6920]39:20
[6921]40:11-14 [6922]40:12 [6923]40:12-13 [6924]41:1
[6925]41:34 [6926]42:8-10
Psalms
[6927]1:2 [6928]1:2 [6929]1:2 [6930]1:3 [6931]1:3 [6932]2:1
[6933]2:1-3 [6934]2:4 [6935]2:8 [6936]2:11 [6937]2:12
[6938]4:4 [6939]4:6 [6940]4:7-8 [6941]4:8 [6942]4:8
[6943]5:3 [6944]5:3 [6945]7:12 [6946]7:12 [6947]7:12-13
[6948]7:16 [6949]8:3 [6950]8:3-4 [6951]9:15 [6952]10:4
[6953]10:8-9 [6954]10:17 [6955]10:17 [6956]11:6 [6957]11:7
[6958]11:8 [6959]12:4 [6960]12:5 [6961]14:1-3 [6962]15:1
[6963]15:4 [6964]15:5 [6965]16:4 [6966]16:5-6 [6967]16:10
[6968]16:15 [6969]17:8 [6970]17:14 [6971]17:14 [6972]18:7-9
[6973]18:8-9 [6974]18:11 [6975]18:12-13 [6976]18:16
[6977]18:28 [6978]18:33 [6979]18:40 [6980]19:1-3 [6981]19:1-6
[6982]19:10 [6983]19:12 [6984]19:12 [6985]20:1 [6986]20:5
[6987]20:7 [6988]21:7-8 [6989]21:8 [6990]21:8 [6991]21:12
[6992]21:12 [6993]22:4-5 [6994]22:9-10 [6995]22:9-10
[6996]22:12 [6997]22:26 [6998]22:29 [6999]23:4 [7000]24:1
[7001]24:3-4 [7002]24:3-4 [7003]25:11 [7004]25:14 [7005]25:14
[7006]26:4 [7007]26:6 [7008]26:6 [7009]26:6 [7010]26:6
[7011]26:6 [7012]27:4 [7013]27:4 [7014]27:4 [7015]27:4-5
[7016]27:4-5 [7017]27:5 [7018]27:5 [7019]27:10 [7020]27:11
[7021]27:13 [7022]28:4 [7023]28:26 [7024]30:1-12 [7025]30:6-7
[7026]31:7 [7027]31:20 [7028]31:22 [7029]32:5 [7030]32:5
[7031]32:5 [7032]32:6 [7033]32:7 [7034]32:8 [7035]32:8
[7036]33:6 [7037]33:7 [7038]33:13 [7039]33:15 [7040]33:17
[7041]34:7 [7042]34:7 [7043]34:7 [7044]34:10 [7045]35:13
[7046]36:1 [7047]36:6 [7048]36:6 [7049]36:6 [7050]36:8
[7051]37:6 [7052]37:12-13 [7053]37:16 [7054]37:19 [7055]37:19
[7056]37:23 [7057]37:23 [7058]37:37 [7059]38:13
[7060]38:13-15 [7061]38:13-15 [7062]39:1-2 [7063]39:2
[7064]39:3 [7065]39:4 [7066]39:5 [7067]40:6 [7068]42:1-2
[7069]42:7 [7070]44:2 [7071]44:3 [7072]44:3 [7073]44:20-21
[7074]44:20-21 [7075]44:25 [7076]44:25 [7077]45:2
[7078]45:10-11 [7079]45:13 [7080]45:14 [7081]46:1 [7082]46:4
[7083]46:5 [7084]46:5 [7085]46:8 [7086]47:4 [7087]47:4
[7088]47:4 [7089]48:12 [7090]48:14 [7091]49:6-8 [7092]49:6-8
[7093]49:14 [7094]49:14 [7095]49:18 [7096]49:18 [7097]50:3-4
[7098]50:5 [7099]50:5 [7100]50:5 [7101]50:6 [7102]50:9
[7103]50:20 [7104]50:20 [7105]51:2 [7106]51:4 [7107]51:5
[7108]51:5 [7109]51:6 [7110]51:9 [7111]51:12 [7112]51:17
[7113]53:5 [7114]53:5 [7115]55:6 [7116]55:9 [7117]55:15
[7118]56:8 [7119]58:3 [7120]59:11 [7121]60:6-7 [7122]60:7
[7123]62:10 [7124]63:1 [7125]64:7 [7126]64:8 [7127]64:8
[7128]65:9 [7129]65:9 [7130]65:9 [7131]65:9-10 [7132]66:1-3
[7133]66:6 [7134]66:13-14 [7135]66:13-14 [7136]66:18
[7137]67:6 [7138]68:1 [7139]68:4-5 [7140]68:6 [7141]68:12
[7142]68:17 [7143]68:17 [7144]68:18 [7145]68:18 [7146]69:2
[7147]69:2-15 [7148]69:9 [7149]69:14 [7150]69:15 [7151]69:22
[7152]69:33 [7153]72:6 [7154]72:10 [7155]72:14 [7156]72:14
[7157]72:14 [7158]72:15 [7159]73:17 [7160]73:21 [7161]73:24
[7162]73:25 [7163]74:14 [7164]74:14 [7165]74:16 [7166]74:20
[7167]76:1 [7168]76:2-3 [7169]76:8-9 [7170]76:10 [7171]76:11
[7172]77:11 [7173]77:16 [7174]77:19 [7175]78:3-4 [7176]78:6
[7177]78:7 [7178]78:9-10 [7179]78:12 [7180]78:14 [7181]78:14
[7182]78:15-16 [7183]78:18 [7184]78:18 [7185]78:19
[7186]78:19-20 [7187]78:19-20 [7188]78:21 [7189]78:26
[7190]78:27 [7191]78:30-31 [7192]78:32 [7193]78:34
[7194]78:38 [7195]78:39 [7196]78:45 [7197]78:47-48
[7198]78:49 [7199]78:49 [7200]78:54 [7201]78:61 [7202]78:71
[7203]79:9 [7204]80:1 [7205]80:1 [7206]80:2 [7207]80:2
[7208]80:4 [7209]80:8-9 [7210]80:19 [7211]81:3 [7212]81:3
[7213]81:9 [7214]81:14 [7215]82:3 [7216]83:3-13 [7217]83:4
[7218]83:7 [7219]83:8 [7220]83:15 [7221]83:16 [7222]84:2
[7223]84:6 [7224]84:6 [7225]84:10 [7226]84:10 [7227]86:8
[7228]86:16 [7229]86:17 [7230]87:5 [7231]88:8-18 [7232]89:6
[7233]89:15 [7234]89:15 [7235]89:15 [7236]89:15 [7237]89:20
[7238]89:20-28 [7239]89:37 [7240]90:1 [7241]90:1-17
[7242]90:8 [7243]90:10 [7244]90:10 [7245]90:10 [7246]90:11
[7247]90:12 [7248]90:12 [7249]91:1 [7250]91:1 [7251]91:1-16
[7252]91:5-6 [7253]91:6 [7254]91:6-7 [7255]91:7 [7256]91:7
[7257]91:7-8 [7258]91:11 [7259]91:13 [7260]92:4 [7261]92:6
[7262]92:12-14 [7263]92:15 [7264]93:5 [7265]94:8 [7266]94:9
[7267]94:12 [7268]94:16 [7269]95:5 [7270]95:7-11 [7271]95:10
[7272]95:10 [7273]95:11 [7274]98:1 [7275]99:6 [7276]99:6
[7277]99:8 [7278]100:4 [7279]101:6 [7280]101:8 [7281]102:6
[7282]102:28 [7283]103:1 [7284]103:3 [7285]103:7 [7286]103:10
[7287]103:12 [7288]103:14 [7289]103:18 [7290]103:20-21
[7291]104:3 [7292]104:6-9 [7293]104:7 [7294]104:9 [7295]104:9
[7296]104:13 [7297]104:13-15 [7298]104:14 [7299]104:14
[7300]104:25 [7301]104:28 [7302]104:29 [7303]104:31
[7304]104:33 [7305]105:2 [7306]105:12 [7307]105:13-15
[7308]105:14-15 [7309]105:14-15 [7310]105:15 [7311]105:17
[7312]105:18 [7313]105:19 [7314]105:22 [7315]105:28
[7316]105:28 [7317]105:28 [7318]105:29 [7319]105:32-33
[7320]105:34-35 [7321]105:39 [7322]105:39 [7323]105:44-45
[7324]106:7 [7325]106:7-13 [7326]106:9 [7327]106:12
[7328]106:19 [7329]106:19 [7330]106:20 [7331]106:23
[7332]106:23 [7333]106:24 [7334]106:28 [7335]106:29
[7336]106:31 [7337]106:32-33 [7338]106:33 [7339]106:35
[7340]106:39-40 [7341]106:46 [7342]106:46 [7343]107:1-43
[7344]107:4 [7345]107:7 [7346]107:7 [7347]107:7 [7348]107:7
[7349]107:7 [7350]107:34 [7351]107:38-39 [7352]107:38-39
[7353]107:41 [7354]107:41 [7355]107:43 [7356]108:1
[7357]109:18 [7358]110:2 [7359]110:3 [7360]110:3 [7361]110:3
[7362]111:2 [7363]112:2 [7364]112:9 [7365]112:10 [7366]113:6
[7367]113:6 [7368]113:7-8 [7369]113:9 [7370]114:3 [7371]114:4
[7372]114:8 [7373]115:16 [7374]115:16 [7375]116:7 [7376]116:7
[7377]116:12 [7378]116:12 [7379]116:16 [7380]116:16
[7381]116:16 [7382]119 [7383]119:6 [7384]119:6 [7385]119:30
[7386]119:49 [7387]119:49 [7388]119:59 [7389]119:60
[7390]119:74 [7391]119:89-91 [7392]119:105 [7393]119:111
[7394]119:115 [7395]119:120 [7396]119:120 [7397]119:126
[7398]119:128 [7399]119:130 [7400]120:5 [7401]120:6
[7402]120:6-7 [7403]120:7 [7404]121:2 [7405]121:4 [7406]121:4
[7407]121:6 [7408]121:8 [7409]122:1 [7410]122:1 [7411]122:1
[7412]124:8 [7413]124:8 [7414]125:2 [7415]126:1 [7416]126:1-2
[7417]127:3 [7418]127:4 [7419]127:4-5 [7420]128:2 [7421]128:6
[7422]128:6 [7423]131:15 [7424]132:9 [7425]132:9 [7426]132:14
[7427]132:16 [7428]133:1 [7429]133:2 [7430]135:7 [7431]135:11
[7432]135:19 [7433]136:9 [7434]136:13-14 [7435]136:19-20
[7436]136:19-20 [7437]136:25 [7438]136:25 [7439]137:1
[7440]138:2 [7441]138:4-5 [7442]138:7 [7443]139:1
[7444]139:1-16 [7445]139:7-13 [7446]139:14 [7447]139:15
[7448]139:15-16 [7449]139:21-22 [7450]141:2 [7451]141:5
[7452]141:5 [7453]141:6 [7454]142:2 [7455]142:2 [7456]142:3
[7457]144:15 [7458]145:10 [7459]145:11-12 [7460]146:7
[7461]146:7 [7462]146:9 [7463]146:9 [7464]146:9 [7465]146:9
[7466]147:2 [7467]147:19-20 [7468]147:19-20 [7469]147:19-20
[7470]147:20 [7471]148:6 [7472]148:8 [7473]148:8 [7474]148:14
Proverbs
[7475]1:9 [7476]1:10 [7477]1:11-12 [7478]1:17 [7479]1:23
[7480]1:24-25 [7481]1:28 [7482]1:32 [7483]2:17 [7484]2:17
[7485]3:6 [7486]3:6 [7487]3:9 [7488]3:9 [7489]3:10
[7490]3:32 [7491]3:33 [7492]3:33 [7493]4:1 [7494]4:15
[7495]4:18 [7496]4:23 [7497]5:11 [7498]5:18 [7499]5:19
[7500]6:6-8 [7501]6:22 [7502]6:23 [7503]6:32-33 [7504]6:34
[7505]6:34 [7506]7:1-3 [7507]7:14-15 [7508]7:19 [7509]7:19
[7510]7:23 [7511]7:26 [7512]8:26 [7513]8:30 [7514]8:30
[7515]8:31 [7516]8:36 [7517]9:8 [7518]9:12 [7519]9:12
[7520]9:17 [7521]10:4 [7522]10:4 [7523]10:22 [7524]10:22
[7525]10:22 [7526]11:1 [7527]11:13 [7528]11:26 [7529]11:26
[7530]11:31 [7531]12:10 [7532]13:15 [7533]13:20 [7534]13:22
[7535]13:22 [7536]14:7 [7537]14:9 [7538]14:28 [7539]14:34
[7540]15:1 [7541]15:8 [7542]15:8 [7543]15:8 [7544]15:8
[7545]15:8 [7546]15:8 [7547]15:8 [7548]15:30 [7549]15:32
[7550]16:7 [7551]16:7 [7552]16:9 [7553]16:31 [7554]17:6
[7555]17:8 [7556]17:8 [7557]17:15 [7558]17:17 [7559]18:10
[7560]18:10 [7561]18:16 [7562]18:16 [7563]19:3 [7564]19:3
[7565]19:14 [7566]19:27 [7567]20:10 [7568]20:19 [7569]20:23
[7570]20:25 [7571]21:14 [7572]21:14 [7573]21:27 [7574]21:30
[7575]22:2 [7576]22:7 [7577]23:1-3 [7578]23:1-3 [7579]23:2-3
[7580]23:6 [7581]23:6-7 [7582]23:20 [7583]23:31 [7584]23:31
[7585]23:32 [7586]23:32 [7587]23:35 [7588]23:35
[7589]24:11-12 [7590]24:11-12 [7591]25:16 [7592]25:21-22
[7593]25:27 [7594]26:2 [7595]26:2 [7596]27:4 [7597]27:4
[7598]27:4 [7599]27:5-6 [7600]27:5-6 [7601]27:8 [7602]27:18
[7603]27:22 [7604]27:23 [7605]27:23 [7606]28:1 [7607]28:1
[7608]28:1 [7609]28:13 [7610]28:17 [7611]29:1 [7612]29:10
[7613]29:16 [7614]29:21 [7615]29:24 [7616]30:4 [7617]30:4
[7618]30:4 [7619]30:9 [7620]30:17 [7621]30:17 [7622]30:21-23
[7623]31:4 [7624]31:5 [7625]31:5 [7626]31:5 [7627]31:8
[7628]31:11 [7629]31:11 [7630]31:13 [7631]31:19 [7632]31:26
Ecclesiastes
[7633]1:7 [7634]2:18-19 [7635]2:21 [7636]3:11 [7637]3:11
[7638]3:11 [7639]3:14 [7640]3:14 [7641]3:14 [7642]3:14
[7643]3:14 [7644]3:15 [7645]3:15 [7646]3:18 [7647]3:21
[7648]4:1 [7649]4:4 [7650]4:4 [7651]4:9 [7652]4:9-10
[7653]4:13 [7654]5:1 [7655]5:1 [7656]5:2 [7657]5:4
[7658]5:4 [7659]5:4 [7660]5:4 [7661]5:5 [7662]5:6 [7663]5:6
[7664]5:7 [7665]5:9 [7666]5:11 [7667]5:19 [7668]7:1
[7669]7:6 [7670]7:14 [7671]7:14 [7672]7:14 [7673]7:17
[7674]7:21-22 [7675]7:26 [7676]7:29 [7677]8:6-7 [7678]8:10
[7679]8:11 [7680]8:11 [7681]8:12 [7682]8:15 [7683]9:1
[7684]9:1-2 [7685]9:2 [7686]9:5 [7687]9:10 [7688]9:11
[7689]9:12 [7690]9:15 [7691]9:17 [7692]10:1 [7693]10:4
[7694]10:4 [7695]10:7 [7696]10:19 [7697]10:20 [7698]11:3
[7699]11:5 [7700]11:7 [7701]12:3 [7702]12:5 [7703]12:5
[7704]12:7 [7705]12:13
Song of Solomon
[7706]1:3 [7707]1:3 [7708]1:5 [7709]1:6 [7710]2:11-12
[7711]3:4 [7712]4:15 [7713]6:10 [7714]6:13 [7715]7:5
[7716]7:11 [7717]7:13 [7718]8:6 [7719]8:6
Isaiah
[7720]1:3 [7721]1:3 [7722]1:5-7 [7723]1:11 [7724]1:13
[7725]1:13 [7726]1:13 [7727]1:13 [7728]1:13 [7729]1:15
[7730]1:16-18 [7731]1:16-18 [7732]1:16-18 [7733]1:18
[7734]1:24 [7735]1:24 [7736]1:24 [7737]1:24 [7738]2:2
[7739]2:3 [7740]2:5 [7741]2:20 [7742]2:20 [7743]3:5
[7744]3:5 [7745]3:9 [7746]3:9 [7747]3:18 [7748]3:18-24
[7749]4:2 [7750]4:3 [7751]4:4 [7752]4:5 [7753]4:5-6
[7754]4:5-6 [7755]4:6 [7756]5:7 [7757]5:8 [7758]5:8
[7759]6:3 [7760]6:3 [7761]6:5-6 [7762]6:5-6 [7763]6:7
[7764]6:7 [7765]6:9-10 [7766]6:13 [7767]7:11-12 [7768]7:13
[7769]7:18 [7770]8:8 [7771]8:9-10 [7772]8:12 [7773]8:13
[7774]8:16 [7775]8:20 [7776]8:21-22 [7777]9:3 [7778]9:6
[7779]10:1 [7780]10:3 [7781]10:5-6 [7782]10:7 [7783]10:7
[7784]10:7 [7785]10:17 [7786]10:23 [7787]11:3 [7788]11:6
[7789]11:6-7 [7790]11:10 [7791]11:10 [7792]11:12 [7793]11:15
[7794]12:2 [7795]13:6 [7796]13:19 [7797]14:14 [7798]14:14-15
[7799]14:29 [7800]14:29 [7801]16:4 [7802]16:12 [7803]16:14
[7804]17:10-11 [7805]19:1 [7806]19:1 [7807]19:10 [7808]19:25
[7809]19:25 [7810]21:10 [7811]21:12 [7812]22:21 [7813]23:7
[7814]23:18 [7815]23:18 [7816]25:7 [7817]26:10 [7818]26:11
[7819]26:20-21 [7820]26:20-21 [7821]26:20-21 [7822]26:21
[7823]27:3 [7824]27:3 [7825]27:4 [7826]27:4 [7827]27:7
[7828]27:7 [7829]27:11 [7830]27:13 [7831]27:13 [7832]28:7
[7833]28:7 [7834]28:10 [7835]28:12 [7836]28:16 [7837]28:17
[7838]28:17 [7839]28:17 [7840]28:20 [7841]28:26 [7842]28:26
[7843]29:22 [7844]29:24 [7845]30:7 [7846]30:17 [7847]30:22
[7848]30:22 [7849]30:23 [7850]30:33 [7851]31:9 [7852]32:8
[7853]33:1 [7854]33:14-15 [7855]33:15 [7856]33:16 [7857]33:20
[7858]34:5 [7859]34:11 [7860]34:11 [7861]34:13-14
[7862]34:16-17 [7863]35:8 [7864]37:10 [7865]37:11 [7866]37:23
[7867]37:24-25 [7868]37:29 [7869]38:17 [7870]38:17
[7871]40:11 [7872]40:11 [7873]40:12 [7874]40:13 [7875]40:15
[7876]40:18 [7877]40:28 [7878]40:31 [7879]41:2 [7880]41:2
[7881]41:4 [7882]41:10 [7883]41:14-15 [7884]41:17-18
[7885]41:23 [7886]42:1 [7887]42:4 [7888]42:4 [7889]42:21
[7890]43:2 [7891]43:3 [7892]43:3-4 [7893]43:4 [7894]43:4
[7895]43:4 [7896]43:4 [7897]43:10-11 [7898]43:11 [7899]43:13
[7900]43:15 [7901]43:20 [7902]43:21 [7903]43:23 [7904]43:23
[7905]43:24 [7906]43:25 [7907]43:25 [7908]44:26 [7909]45:4
[7910]45:7 [7911]45:7 [7912]45:7 [7913]45:7 [7914]45:13-15
[7915]45:19 [7916]45:22 [7917]45:23 [7918]46:1-2 [7919]46:1-2
[7920]46:1-2 [7921]46:4 [7922]46:6 [7923]46:8 [7924]46:10
[7925]47:12-13 [7926]47:12-14 [7927]47:13 [7928]48:8
[7929]48:8 [7930]48:10 [7931]49:6 [7932]49:8 [7933]49:15-16
[7934]49:16 [7935]49:16 [7936]49:23 [7937]50:4 [7938]50:4
[7939]50:7-9 [7940]50:11 [7941]50:11 [7942]51:1 [7943]51:2
[7944]51:2 [7945]51:9-10 [7946]51:13 [7947]51:20
[7948]51:22-23 [7949]51:22-23 [7950]52:4-5 [7951]52:11
[7952]52:12 [7953]52:12 [7954]52:15 [7955]52:15 [7956]53:2
[7957]53:6 [7958]53:8 [7959]53:10 [7960]53:10 [7961]53:11
[7962]54:1 [7963]54:2 [7964]54:2 [7965]54:2-3 [7966]54:9
[7967]54:10 [7968]54:10 [7969]54:11 [7970]54:11-12
[7971]54:17 [7972]55:1 [7973]55:1 [7974]55:9 [7975]55:10-11
[7976]55:10-11 [7977]56:2 [7978]56:3 [7979]56:3 [7980]56:3
[7981]56:6-7 [7982]56:6-7 [7983]56:6-7 [7984]56:12 [7985]57:1
[7986]57:1 [7987]57:10 [7988]57:11 [7989]57:17 [7990]57:17
[7991]58:1 [7992]58:6-7 [7993]58:7 [7994]58:8 [7995]58:9
[7996]58:10-11 [7997]58:13 [7998]59:1-2 [7999]59:16
[8000]59:16 [8001]59:17-18 [8002]59:18 [8003]59:18 [8004]60:5
[8005]60:9 [8006]60:14 [8007]60:17 [8008]60:22 [8009]61:2
[8010]61:5 [8011]61:8 [8012]61:9 [8013]61:10 [8014]62:1
[8015]62:2 [8016]63:3 [8017]63:8 [8018]63:9 [8019]63:9
[8020]63:10-11 [8021]63:11 [8022]63:11 [8023]63:13-14
[8024]63:14 [8025]63:14 [8026]64:1 [8027]64:6 [8028]64:8
[8029]65:1 [8030]65:4 [8031]65:4 [8032]65:8 [8033]65:8
[8034]65:13 [8035]65:13 [8036]65:13 [8037]65:16 [8038]65:24
[8039]66:3 [8040]66:3 [8041]66:5 [8042]66:8 [8043]66:9
[8044]66:10 [8045]66:21 [8046]66:21 [8047]66:23 [8048]66:24
[8049]66:24
Jeremiah
[8050]2:6 [8051]2:13 [8052]2:14 [8053]2:18 [8054]2:19
[8055]2:21 [8056]2:23 [8057]2:27 [8058]2:27 [8059]2:27-28
[8060]2:32 [8061]3:1 [8062]3:8 [8063]3:22 [8064]3:22
[8065]3:23 [8066]4:23 [8067]5:1 [8068]5:4 [8069]5:31
[8070]6:15 [8071]6:16 [8072]6:16 [8073]6:16 [8074]6:16
[8075]6:29 [8076]7:16 [8077]7:23 [8078]7:29 [8079]8:12
[8080]9:4 [8081]9:5 [8082]9:26 [8083]10:23 [8084]11:4
[8085]11:7 [8086]11:14 [8087]11:15 [8088]12:1 [8089]12:4
[8090]12:9 [8091]13:11 [8092]13:17 [8093]14:1 [8094]14:11
[8095]14:19 [8096]14:21 [8097]15:10 [8098]15:19 [8099]15:19
[8100]17:1 [8101]17:12 [8102]17:12 [8103]17:12 [8104]18:9
[8105]18:17 [8106]20:7-9 [8107]22:8-9 [8108]22:15 [8109]22:28
[8110]23:6 [8111]23:24 [8112]23:25 [8113]23:35 [8114]24:5
[8115]24:8 [8116]24:9 [8117]25:22 [8118]25:26 [8119]28:8-9
[8120]29:11 [8121]29:11 [8122]30:7 [8123]30:21 [8124]30:21
[8125]31:18 [8126]31:20 [8127]31:20 [8128]31:26 [8129]31:35
[8130]33:8-9 [8131]33:20-21 [8132]34:10-11 [8133]34:18-19
[8134]35:6 [8135]36:32 [8136]42:6 [8137]43:2 [8138]44:28
[8139]45:4-5 [8140]48:7 [8141]49:16 [8142]49:17-18 [8143]50:5
[8144]50:20 [8145]50:35-37 [8146]50:38 [8147]51:9 [8148]51:26
[8149]52:16
Lamentations
[8150]1:9 [8151]1:9 [8152]3:24 [8153]3:26 [8154]3:32
[8155]3:37-38 [8156]3:39 [8157]4:2 [8158]4:3 [8159]4:7
[8160]4:9 [8161]4:9 [8162]4:10
Ezekiel
[8163]1:10 [8164]1:26 [8165]2:7 [8166]3:1 [8167]3:1-2
[8168]3:4 [8169]3:4 [8170]3:10 [8171]3:14 [8172]3:14
[8173]3:17 [8174]3:17 [8175]3:18 [8176]3:18 [8177]3:20
[8178]5:12 [8179]5:13 [8180]6:9 [8181]6:9 [8182]7:16
[8183]9:4 [8184]10:4 [8185]11:23 [8186]13:6 [8187]13:9
[8188]14:14 [8189]14:14 [8190]14:21 [8191]14:21 [8192]14:21
[8193]16:5-6 [8194]16:10 [8195]16:20 [8196]16:20 [8197]16:48
[8198]16:49 [8199]16:49 [8200]18:4 [8201]18:25 [8202]20:6
[8203]20:8 [8204]20:8 [8205]20:8 [8206]20:40 [8207]22:9
[8208]23:48 [8209]24:17 [8210]24:21 [8211]31:18 [8212]33:10
[8213]33:13 [8214]34:16 [8215]34:17 [8216]36:17 [8217]36:32
[8218]36:37 [8219]37:9 [8220]37:26-27 [8221]41:22 [8222]43:7
[8223]43:11 [8224]43:26-27 [8225]44:21 [8226]44:22
[8227]44:23-24 [8228]44:30 [8229]44:30 [8230]45:11
[8231]45:12 [8232]46:4-5
Daniel
[8233]1:7 [8234]1:15 [8235]2:27 [8236]2:30 [8237]2:34
[8238]2:34-35 [8239]2:44 [8240]3:6 [8241]3:15 [8242]3:19
[8243]4:7 [8244]4:26 [8245]4:35 [8246]5:8 [8247]5:19
[8248]5:22 [8249]5:22 [8250]6:4 [8251]7 [8252]7:25
[8253]8:5 [8254]8:9 [8255]8:11 [8256]8:17 [8257]9:1-27
[8258]9:11-12 [8259]9:11-14 [8260]9:21 [8261]9:26 [8262]9:26
[8263]10:3 [8264]10:7 [8265]10:9 [8266]10:15 [8267]10:19
[8268]10:19 [8269]10:21 [8270]11:24 [8271]11:32 [8272]12:1
[8273]12:3 [8274]12:4 [8275]12:13 [8276]15 [8277]35
[8278]1700
Hosea
[8279]2:2 [8280]2:7 [8281]2:8-9 [8282]2:9 [8283]2:9
[8284]2:9 [8285]2:14 [8286]2:14 [8287]2:17 [8288]2:21-22
[8289]2:23 [8290]3:5 [8291]3:5 [8292]4:5 [8293]4:8
[8294]4:10 [8295]4:14 [8296]4:16-17 [8297]4:17 [8298]6:1-2
[8299]6:3 [8300]6:5 [8301]6:5 [8302]7:1 [8303]7:5 [8304]7:9
[8305]8:4 [8306]8:6 [8307]8:11 [8308]8:12 [8309]8:12
[8310]9:4 [8311]9:13 [8312]10:4 [8313]10:11 [8314]10:14
[8315]11:1 [8316]11:8 [8317]11:8-9 [8318]11:8-9 [8319]11:9
[8320]11:9 [8321]11:9 [8322]12:4 [8323]12:4 [8324]12:4
[8325]12:4 [8326]12:4 [8327]12:8 [8328]12:12 [8329]12:12
[8330]13:9 [8331]13:12 [8332]14:2 [8333]14:3 [8334]14:4
[8335]14:5 [8336]14:5-7 [8337]14:8 [8338]14:8-9 [8339]14:9
[8340]14:9
Joel
[8341]1:4 [8342]1:9 [8343]1:15 [8344]2:1 [8345]2:2
[8346]2:11 [8347]2:14 [8348]2:15 [8349]2:16 [8350]2:28
Amos
[8351]1:1 [8352]1:13 [8353]2:7 [8354]2:11 [8355]2:12
[8356]2:13 [8357]3:2 [8358]3:2 [8359]3:2 [8360]3:3
[8361]3:7 [8362]3:7 [8363]4:1 [8364]4:6 [8365]4:7 [8366]4:7
[8367]4:12 [8368]5:18 [8369]5:25 [8370]6:5 [8371]6:6
[8372]7:8 [8373]8:2 [8374]8:5 [8375]8:5 [8376]9:6
[8377]9:13 [8378]9:15 [8379]24:6
Obadiah
[8380]1:3-4 [8381]1:12
Jonah
[8382]1:6 [8383]1:9 [8384]1:14 [8385]1:16 [8386]2:8
[8387]4:11
Micah
[8388]2:13 [8389]4:3 [8390]4:11-13 [8391]4:12 [8392]4:13
[8393]5:7 [8394]5:7 [8395]5:7 [8396]6:3 [8397]6:3 [8398]6:4
[8399]6:4 [8400]6:4 [8401]6:5 [8402]6:6-7 [8403]6:7
[8404]7:1 [8405]7:17 [8406]7:18 [8407]7:19 [8408]7:20
[8409]7:20
Habakkuk
[8410]1:11 [8411]1:12 [8412]1:16 [8413]2:1 [8414]2:1
[8415]2:1 [8416]2:1 [8417]2:2 [8418]2:3 [8419]2:3 [8420]2:3
[8421]2:6 [8422]2:11 [8423]2:13 [8424]2:13 [8425]2:15
[8426]2:15-16 [8427]2:18 [8428]3:2 [8429]3:3-4 [8430]3:6
[8431]3:10 [8432]3:17-18 [8433]3:17-18 [8434]7:21
Zephaniah
[8435]2:3 [8436]2:3 [8437]2:9 [8438]3:19-20
Haggai
[8439]1:4 [8440]1:6 [8441]1:9 [8442]1:9 [8443]1:9 [8444]1:9
[8445]1:9 [8446]2:11-13 [8447]2:12
Zechariah
[8448]1:18-21 [8449]2:5 [8450]3:3-4 [8451]3:7 [8452]4:2-3
[8453]4:2-3 [8454]4:6 [8455]4:7 [8456]4:10 [8457]4:11-12
[8458]5:4 [8459]5:4 [8460]6:8 [8461]6:11 [8462]6:12
[8463]6:13 [8464]8:21 [8465]8:23 [8466]8:23 [8467]8:23
[8468]8:23 [8469]8:23 [8470]9:12 [8471]11:10 [8472]11:14
[8473]12:1 [8474]12:3 [8475]12:6 [8476]12:6 [8477]12:10
[8478]12:12 [8479]13:1 [8480]13:1 [8481]13:7 [8482]14:16
[8483]14:18 [8484]14:18 [8485]14:18 [8486]14:20-21
Malachi
[8487]1:6 [8488]1:7 [8489]1:8 [8490]1:8 [8491]1:11
[8492]1:11 [8493]1:11 [8494]1:12 [8495]1:12 [8496]1:13
[8497]1:14 [8498]1:14 [8499]2:1 [8500]2:5 [8501]2:5
[8502]2:5 [8503]2:7 [8504]2:7 [8505]2:7 [8506]2:10
[8507]2:13 [8508]2:15 [8509]2:15 [8510]2:15 [8511]2:15
[8512]2:15 [8513]3:6 [8514]3:10 [8515]3:14 [8516]3:17
[8517]3:17 [8518]3:17 [8519]3:18 [8520]4:4
Matthew
[8521]1:1 [8522]1:1-17 [8523]1:1-17 [8524]1:3 [8525]1:3
[8526]1:3 [8527]1:4 [8528]1:5 [8529]2:2 [8530]2:13
[8531]3:6 [8532]3:9 [8533]3:17 [8534]3:17 [8535]4:1-11
[8536]4:3-4 [8537]4:4 [8538]4:4 [8539]4:4 [8540]4:6
[8541]4:7 [8542]4:7 [8543]4:10 [8544]4:14-15 [8545]5:3-11
[8546]5:6 [8547]5:14 [8548]5:14-15 [8549]5:15 [8550]5:16
[8551]5:17-18 [8552]5:19 [8553]5:21-22 [8554]5:21-22
[8555]5:21-22 [8556]5:22 [8557]5:22 [8558]5:23-24 [8559]5:28
[8560]5:28 [8561]5:29 [8562]5:29-30 [8563]5:33 [8564]5:33
[8565]5:38 [8566]5:38-39 [8567]5:39 [8568]5:39-40 [8569]5:44
[8570]5:44-45 [8571]5:45 [8572]6:9-13 [8573]6:25 [8574]6:25
[8575]6:25 [8576]6:26 [8577]6:33 [8578]7:1 [8579]7:6
[8580]7:12 [8581]7:22 [8582]7:22 [8583]7:24 [8584]8:2
[8585]8:4 [8586]8:8 [8587]8:10 [8588]8:21-22 [8589]8:22
[8590]8:25 [8591]9:20 [8592]9:36 [8593]9:38 [8594]10:11
[8595]10:15 [8596]10:16 [8597]10:19 [8598]10:37 [8599]10:41
[8600]10:42 [8601]11:2-3 [8602]11:12 [8603]11:25 [8604]11:29
[8605]12:3-4 [8606]12:7 [8607]12:12 [8608]12:28
[8609]12:34-35 [8610]12:47-48 [8611]12:48 [8612]12:48
[8613]12:50 [8614]13:12 [8615]14:19-20 [8616]15:4
[8617]15:4-6 [8618]15:5-6 [8619]15:7-9 [8620]15:11
[8621]15:14 [8622]15:19 [8623]15:27 [8624]16:2-3 [8625]16:18
[8626]17:5 [8627]17:5 [8628]17:27 [8629]18:6 [8630]18:6
[8631]18:15 [8632]18:16 [8633]19:3 [8634]19:4 [8635]19:4-5
[8636]19:4-5 [8637]19:5 [8638]19:5 [8639]19:7 [8640]19:8
[8641]19:17 [8642]19:29 [8643]19:29 [8644]19:29 [8645]20:8
[8646]20:23 [8647]20:23 [8648]20:26 [8649]20:27 [8650]21:29
[8651]21:45 [8652]22:5 [8653]22:12-13 [8654]22:24-33
[8655]22:31 [8656]22:39 [8657]23:4 [8658]23:5 [8659]23:17-19
[8660]23:19 [8661]23:32 [8662]23:35 [8663]23:35 [8664]23:35
[8665]23:35 [8666]23:37 [8667]23:37 [8668]23:37 [8669]24:4-28
[8670]24:14 [8671]24:14 [8672]24:15 [8673]24:24 [8674]24:28
[8675]24:31 [8676]25:8-9 [8677]25:11 [8678]25:21 [8679]25:29
[8680]25:31-32 [8681]25:32 [8682]25:37 [8683]26:6 [8684]26:13
[8685]26:52 [8686]26:63-64 [8687]26:75 [8688]27:24
[8689]27:51 [8690]28:19-20 [8691]28:20 [8692]28:20
[8693]28:20 [8694]28:20 [8695]28:20
Mark
[8696]1:44 [8697]3:5 [8698]6:21 [8699]7:11 [8700]7:11
[8701]8:4 [8702]9:26 [8703]9:38 [8704]9:49 [8705]9:49-50
[8706]10:19 [8707]10:23-24 [8708]12:32 [8709]12:33
[8710]12:33 [8711]12:34 [8712]12:41 [8713]16:16 [8714]16:16
[8715]16:18
Luke
[8716]1:6 [8717]1:9 [8718]1:10 [8719]1:10 [8720]1:15
[8721]1:18 [8722]1:46-47 [8723]1:51-52 [8724]1:58
[8725]1:73-75 [8726]1:74 [8727]1:74 [8728]1:74-75
[8729]1:74-75 [8730]1:80 [8731]2:1 [8732]2:8 [8733]2:8
[8734]2:22-24 [8735]2:37 [8736]2:40 [8737]2:46 [8738]2:51
[8739]3:1-38 [8740]3:21 [8741]3:36-38 [8742]6:35 [8743]6:35
[8744]7:12 [8745]7:27 [8746]7:29 [8747]7:46 [8748]8:16
[8749]9:29 [8750]9:46-50 [8751]9:52 [8752]10:1-24
[8753]10:5-6 [8754]10:18 [8755]10:21 [8756]10:40-41
[8757]11:2-4 [8758]11:5 [8759]11:20 [8760]11:44 [8761]11:52
[8762]12:4-5 [8763]12:6 [8764]12:6 [8765]12:13 [8766]12:15
[8767]12:17 [8768]12:18 [8769]12:20 [8770]12:47-48
[8771]12:49 [8772]12:51 [8773]13:9 [8774]13:9 [8775]13:24
[8776]13:25 [8777]13:25-27 [8778]13:33-34 [8779]14:8
[8780]14:14 [8781]14:21 [8782]14:26 [8783]14:26 [8784]14:26
[8785]15:17 [8786]15:20 [8787]15:22 [8788]15:28-32
[8789]16:10 [8790]16:25 [8791]16:25 [8792]17:3 [8793]17:12-13
[8794]17:14 [8795]17:26-27 [8796]17:27 [8797]17:31-32
[8798]17:32 [8799]18:1 [8800]18:1 [8801]18:8 [8802]18:10
[8803]18:11-12 [8804]18:13 [8805]18:13 [8806]19:8 [8807]19:9
[8808]19:9 [8809]19:40 [8810]19:42 [8811]20:34-36 [8812]20:37
[8813]20:37 [8814]21:4 [8815]21:4 [8816]21:15 [8817]21:20
[8818]21:34 [8819]21:34 [8820]22:24-27 [8821]22:25
[8822]22:26 [8823]22:28-29 [8824]22:30 [8825]22:30
[8826]22:35 [8827]23:18 [8828]23:29 [8829]24:31-32
[8830]24:45 [8831]24:50 [8832]24:51
John
[8833]1:1 [8834]1:1 [8835]1:1-18 [8836]1:3 [8837]1:9
[8838]1:10 [8839]1:14 [8840]1:14 [8841]1:14 [8842]1:14
[8843]1:17 [8844]1:18 [8845]1:18 [8846]1:29 [8847]1:29
[8848]1:51 [8849]3:2 [8850]3:8 [8851]3:14-15 [8852]3:21
[8853]3:26-36 [8854]3:29 [8855]3:31 [8856]3:36 [8857]3:36
[8858]3:36 [8859]4:5 [8860]4:14 [8861]4:21 [8862]4:23
[8863]4:34 [8864]5:4-6 [8865]5:14 [8866]5:17 [8867]5:36
[8868]5:39 [8869]5:46 [8870]5:46 [8871]6:14 [8872]6:27
[8873]6:32 [8874]6:32 [8875]6:38 [8876]6:48 [8877]6:49
[8878]6:49-51 [8879]6:53 [8880]6:53-55 [8881]6:68 [8882]7:5
[8883]7:16 [8884]7:17 [8885]7:32 [8886]7:37 [8887]7:37
[8888]7:38 [8889]7:38-39 [8890]8:3-11 [8891]8:6 [8892]8:12
[8893]8:33 [8894]8:34 [8895]8:41 [8896]8:53 [8897]8:56
[8898]8:56 [8899]9:3 [8900]9:4 [8901]9:5 [8902]9:24
[8903]9:36 [8904]10:3 [8905]10:11 [8906]10:14 [8907]10:18
[8908]10:28 [8909]10:32 [8910]10:32 [8911]11:6 [8912]11:9
[8913]11:15 [8914]11:42 [8915]11:51 [8916]11:51-52
[8917]11:52 [8918]12:13 [8919]12:24 [8920]12:24 [8921]12:28
[8922]12:28 [8923]12:32 [8924]12:33-34 [8925]12:37-38
[8926]12:48 [8927]13:8 [8928]13:10 [8929]13:10 [8930]13:10
[8931]14:21 [8932]14:22 [8933]14:22 [8934]14:26 [8935]14:26
[8936]14:31 [8937]15:15 [8938]15:16 [8939]15:16 [8940]16:4
[8941]16:6-7 [8942]16:13 [8943]16:21 [8944]16:32 [8945]16:32
[8946]16:33 [8947]17:1-26 [8948]17:4-5 [8949]17:11
[8950]17:17 [8951]17:19 [8952]17:19 [8953]17:19 [8954]17:19
[8955]17:24 [8956]17:24 [8957]17:24 [8958]17:26 [8959]18:13
[8960]18:24 [8961]19:17 [8962]19:31 [8963]19:33 [8964]19:34
[8965]19:36 [8966]21:22
Acts
[8967]1:4 [8968]1:7 [8969]2:1 [8970]2:1-13 [8971]2:1-13
[8972]2:3 [8973]2:3 [8974]2:23 [8975]2:23 [8976]2:24
[8977]2:38-40 [8978]2:40 [8979]2:40 [8980]2:44 [8981]2:47
[8982]3:22 [8983]3:26 [8984]4:12 [8985]4:13 [8986]4:19
[8987]5:4 [8988]5:4 [8989]5:13 [8990]5:17 [8991]5:29
[8992]5:33 [8993]6:1 [8994]6:3 [8995]6:4 [8996]6:6
[8997]7:2 [8998]7:4 [8999]7:4 [9000]7:5 [9001]7:8 [9002]7:8
[9003]7:8 [9004]7:14 [9005]7:16 [9006]7:20 [9007]7:22
[9008]7:22 [9009]7:23-53 [9010]7:25 [9011]7:27 [9012]7:37
[9013]7:38 [9014]7:39-40 [9015]7:41-42 [9016]7:42 [9017]7:44
[9018]7:51 [9019]7:53 [9020]7:53 [9021]8:2 [9022]8:10
[9023]8:31 [9024]9:5 [9025]9:21-22 [9026]9:31 [9027]9:39
[9028]10:4 [9029]10:15 [9030]10:34 [9031]10:34-35 [9032]12:9
[9033]12:12 [9034]13:18 [9035]13:50 [9036]14:16 [9037]14:17
[9038]15:10 [9039]15:10 [9040]15:18 [9041]15:18 [9042]15:21
[9043]15:29 [9044]15:39-40 [9045]17:24 [9046]17:24-25
[9047]17:24-26 [9048]17:26 [9049]17:26 [9050]17:26
[9051]18:18 [9052]18:24 [9053]19:19 [9054]19:19 [9055]20:24
[9056]21:13 [9057]21:13 [9058]21:16 [9059]21:24
[9060]21:24-25 [9061]21:27 [9062]23:5 [9063]24:15 [9064]26:6-7
Romans
[9065]1:16 [9066]1:18 [9067]1:23-25 [9068]1:24 [9069]1:25
[9070]1:26-27 [9071]2:1 [9072]2:7-9 [9073]2:16 [9074]2:21
[9075]2:23 [9076]2:29 [9077]2:29 [9078]2:29 [9079]2:29
[9080]3:4 [9081]3:5-6 [9082]3:5-6 [9083]3:15-16 [9084]3:19-20
[9085]4:4 [9086]4:6-7 [9087]4:11 [9088]4:16-17 [9089]4:17
[9090]4:19-21 [9091]4:20 [9092]5:1-2 [9093]5:11 [9094]5:11
[9095]5:11 [9096]5:11 [9097]5:12 [9098]5:12 [9099]5:14
[9100]5:19 [9101]5:20 [9102]6:6 [9103]6:7 [9104]6:12
[9105]6:12 [9106]6:14 [9107]6:21 [9108]6:21 [9109]6:22
[9110]7:1 [9111]7:1-5 [9112]7:4 [9113]7:7 [9114]7:11
[9115]7:13 [9116]7:16 [9117]7:22 [9118]7:25 [9119]8:1
[9120]8:1 [9121]8:3 [9122]8:3 [9123]8:3 [9124]8:14
[9125]8:15 [9126]8:18 [9127]8:20 [9128]8:20 [9129]8:20
[9130]8:20 [9131]8:20-21 [9132]8:21-22 [9133]8:22 [9134]8:22
[9135]8:22 [9136]8:26 [9137]8:29 [9138]8:37 [9139]8:39
[9140]9:4 [9141]9:5 [9142]9:7 [9143]9:8 [9144]9:9
[9145]9:11 [9146]9:12 [9147]9:15 [9148]9:16 [9149]9:17
[9150]9:18 [9151]9:31 [9152]9:32 [9153]10:4 [9154]10:5
[9155]10:6-8 [9156]10:8 [9157]10:16 [9158]10:17 [9159]10:19
[9160]11:1 [9161]11:2 [9162]11:8 [9163]11:8-9 [9164]11:8-10
[9165]11:10 [9166]11:11-24 [9167]11:19 [9168]11:22
[9169]11:28 [9170]11:28 [9171]11:29 [9172]11:33 [9173]12:1
[9174]12:1 [9175]12:1 [9176]12:7 [9177]12:9 [9178]12:19
[9179]12:20 [9180]13:1 [9181]13:4 [9182]13:4 [9183]13:9-10
[9184]14:11 [9185]14:13 [9186]14:13 [9187]14:14 [9188]14:22
[9189]15:4 [9190]15:6 [9191]15:10 [9192]15:16 [9193]16:3
[9194]16:20 [9195]16:20 [9196]16:25
1 Corinthians
[9197]1:12-13 [9198]1:21 [9199]1:26-27 [9200]1:30 [9201]2:3
[9202]2:9 [9203]2:13 [9204]2:13-14 [9205]3:1 [9206]3:12
[9207]3:13 [9208]3:16-17 [9209]3:17 [9210]3:17 [9211]3:17
[9212]3:22 [9213]3:22 [9214]5:1 [9215]5:1 [9216]5:1
[9217]5:1 [9218]5:2 [9219]5:5 [9220]5:7 [9221]5:7 [9222]5:7
[9223]5:7 [9224]5:7-8 [9225]5:8 [9226]5:8 [9227]5:12-13
[9228]5:12-13 [9229]5:13 [9230]5:13 [9231]6:7-8 [9232]6:11
[9233]6:13 [9234]6:13 [9235]6:19 [9236]7:2 [9237]7:5
[9238]7:15 [9239]7:16 [9240]7:16 [9241]7:21 [9242]7:23
[9243]7:23 [9244]7:24 [9245]7:24 [9246]7:33-34 [9247]7:33-34
[9248]8:4 [9249]8:8 [9250]8:9 [9251]8:13 [9252]9:7
[9253]9:7 [9254]9:9 [9255]9:9 [9256]9:9-10 [9257]9:9-10
[9258]9:10 [9259]9:11 [9260]9:11 [9261]9:12 [9262]9:13
[9263]9:13-14 [9264]9:19 [9265]10:1-2 [9266]10:1-2 [9267]10:2
[9268]10:2 [9269]10:3 [9270]10:4 [9271]10:4 [9272]10:6
[9273]10:7 [9274]10:7 [9275]10:9 [9276]10:10 [9277]10:11
[9278]10:12 [9279]10:13 [9280]10:13 [9281]10:20
[9282]10:21-22 [9283]10:31 [9284]11:5 [9285]11:5-6 [9286]11:7
[9287]11:8-9 [9288]11:10 [9289]11:10 [9290]11:10 [9291]11:14
[9292]11:16 [9293]11:19 [9294]11:23 [9295]11:23 [9296]12:2
[9297]12:4 [9298]12:4 [9299]12:6 [9300]12:7-21 [9301]12:11
[9302]12:17 [9303]12:21 [9304]12:21 [9305]12:21 [9306]12:21
[9307]12:23-24 [9308]12:23-24 [9309]12:24 [9310]12:24
[9311]12:28 [9312]13:5 [9313]13:12 [9314]14:8 [9315]14:22
[9316]14:24-25 [9317]14:25 [9318]15:10 [9319]15:20
[9320]15:23 [9321]15:24 [9322]15:29 [9323]15:47 [9324]15:52
[9325]16:1-2 [9326]16:2 [9327]16:2 [9328]16:2 [9329]16:2
[9330]16:2 [9331]16:2
2 Corinthians
[9332]1:5 [9333]1:12 [9334]2:6 [9335]2:7 [9336]2:7-8
[9337]2:10 [9338]2:11 [9339]2:15 [9340]3:3 [9341]3:9
[9342]3:10-11 [9343]3:13 [9344]3:13-14 [9345]3:13-14
[9346]3:13-15 [9347]3:16 [9348]3:18 [9349]3:18 [9350]3:18
[9351]3:18 [9352]3:18 [9353]4:4 [9354]4:6 [9355]4:6-7
[9356]4:8 [9357]4:17 [9358]5:1 [9359]5:5 [9360]5:9
[9361]5:9 [9362]5:9 [9363]5:9 [9364]5:20 [9365]5:21
[9366]5:21 [9367]6:14 [9368]6:14 [9369]6:14 [9370]6:14
[9371]6:14 [9372]6:14 [9373]6:15 [9374]6:17 [9375]6:17
[9376]7:1 [9377]7:5 [9378]7:5 [9379]7:11 [9380]7:11
[9381]7:11 [9382]8:3 [9383]8:3-4 [9384]8:12 [9385]8:12
[9386]8:14 [9387]9:2 [9388]9:7 [9389]9:7 [9390]9:7
[9391]9:7 [9392]9:7 [9393]10:10 [9394]10:16 [9395]11:2
[9396]11:2 [9397]11:24 [9398]12:1 [9399]12:7 [9400]12:9
[9401]12:10 [9402]13:14
Galatians
[9403]1:8 [9404]1:15-16 [9405]1:15-16 [9406]2:7 [9407]2:16
[9408]3:1 [9409]3:4 [9410]3:6 [9411]3:10 [9412]3:10
[9413]3:12 [9414]3:13 [9415]3:13 [9416]3:13 [9417]3:14
[9418]3:14 [9419]3:14 [9420]3:16 [9421]3:17 [9422]3:19
[9423]3:21-22 [9424]3:28 [9425]3:28 [9426]3:28 [9427]3:28
[9428]4:1 [9429]4:2-3 [9430]4:4 [9431]4:4 [9432]4:9
[9433]4:23 [9434]4:24 [9435]4:24 [9436]4:24 [9437]4:25
[9438]4:25 [9439]4:27 [9440]4:27 [9441]4:29 [9442]4:29
[9443]4:29 [9444]4:30 [9445]4:30 [9446]4:31 [9447]5:3
[9448]5:14 [9449]5:17 [9450]6:1 [9451]6:1 [9452]6:1
[9453]6:6 [9454]6:6 [9455]6:7 [9456]6:16 [9457]6:16
[9458]6:17
Ephesians
[9459]1:4 [9460]1:4 [9461]1:9 [9462]1:10 [9463]1:10
[9464]1:11 [9465]1:11 [9466]1:11 [9467]1:14 [9468]2:6
[9469]2:6 [9470]2:14-15 [9471]2:20 [9472]2:21-22
[9473]2:21-22 [9474]3:9 [9475]3:11 [9476]3:12 [9477]3:15
[9478]3:17 [9479]3:20 [9480]4:8 [9481]4:11 [9482]4:12
[9483]4:12-13 [9484]4:16 [9485]4:17-18 [9486]4:20 [9487]4:24
[9488]5:2 [9489]5:2 [9490]5:6 [9491]5:11 [9492]5:24
[9493]5:25-26 [9494]5:27 [9495]5:28 [9496]5:33 [9497]6:1-3
[9498]6:3 [9499]6:3 [9500]6:4 [9501]6:9 [9502]6:11
[9503]6:13 [9504]6:14 [9505]6:16 [9506]6:16-17
Philippians
[9507]1:12-13 [9508]1:13 [9509]1:16 [9510]1:21 [9511]2:4
[9512]2:4 [9513]2:4 [9514]2:14 [9515]2:15-16 [9516]2:17
[9517]2:20-21 [9518]2:21 [9519]3:1 [9520]3:1 [9521]3:1
[9522]3:1 [9523]3:3 [9524]3:5 [9525]3:5 [9526]3:9
[9527]3:13-14 [9528]3:19 [9529]3:21 [9530]4:3 [9531]4:3
[9532]4:6 [9533]4:18 [9534]4:18 [9535]4:19
Colossians
[9536]1:12 [9537]1:12-13 [9538]1:16 [9539]1:20 [9540]2:3
[9541]2:5 [9542]2:11 [9543]2:11-12 [9544]2:14 [9545]2:15
[9546]2:15 [9547]2:18 [9548]2:19 [9549]2:21-22 [9550]3:5
[9551]3:9 [9552]3:10 [9553]3:11 [9554]3:11 [9555]3:11
[9556]3:11 [9557]3:16 [9558]3:24-25 [9559]3:25 [9560]3:25
[9561]4:1 [9562]4:6
1 Thessalonians
[9563]1:9 [9564]2:12 [9565]2:13 [9566]2:16 [9567]4:6
[9568]4:6 [9569]4:6 [9570]4:13 [9571]4:13 [9572]5:13
[9573]5:22
2 Thessalonians
[9574]1:9 [9575]1:9 [9576]2:9 [9577]2:13 [9578]3:2
[9579]3:10 [9580]3:10 [9581]3:15 [9582]3:15 [9583]3:15
1 Timothy
[9584]1:4 [9585]1:4 [9586]1:10 [9587]1:12 [9588]1:13
[9589]1:18 [9590]2:5 [9591]2:8 [9592]2:9-10 [9593]2:11-12
[9594]2:11-12 [9595]2:13 [9596]2:14 [9597]2:15 [9598]2:15
[9599]3:1 [9600]3:3 [9601]3:5 [9602]3:6 [9603]3:10
[9604]3:11 [9605]3:13 [9606]3:15 [9607]4:1 [9608]4:3-4
[9609]4:4 [9610]4:4 [9611]4:5 [9612]4:5 [9613]4:8 [9614]4:8
[9615]4:12 [9616]4:16 [9617]5:4 [9618]5:8 [9619]5:17-18
[9620]5:22 [9621]5:23 [9622]5:24 [9623]5:25 [9624]6:1
[9625]6:8 [9626]6:9 [9627]6:13 [9628]6:16 [9629]6:16
2 Timothy
[9630]1:5 [9631]1:13-14 [9632]2:3 [9633]2:3-4 [9634]2:12
[9635]2:19 [9636]2:19 [9637]2:25 [9638]3:8 [9639]3:9
[9640]3:16 [9641]3:17 [9642]4:1 [9643]4:18
Titus
[9644]1:5 [9645]1:15 [9646]1:15 [9647]1:15 [9648]2:3
[9649]2:4 [9650]2:5 [9651]2:5 [9652]2:5 [9653]2:10
[9654]2:14 [9655]2:14
Philemon
[9656]1:8-9 [9657]1:16
Hebrews
[9658]1:1 [9659]1:1-2 [9660]1:2 [9661]1:2 [9662]1:2
[9663]1:2 [9664]1:14 [9665]1:14 [9666]2:2 [9667]2:5
[9668]2:10 [9669]2:11 [9670]2:14 [9671]2:14 [9672]2:14
[9673]2:17 [9674]3:1-6 [9675]3:2 [9676]3:5 [9677]3:5
[9678]3:5-6 [9679]3:6 [9680]3:7-19 [9681]3:8 [9682]3:12
[9683]3:13 [9684]3:13-14 [9685]4:1 [9686]4:1 [9687]4:2
[9688]4:2 [9689]4:2 [9690]4:8 [9691]4:9 [9692]4:9
[9693]4:11 [9694]4:12 [9695]4:14-16 [9696]4:16 [9697]4:16
[9698]5:2-3 [9699]5:4 [9700]5:4 [9701]5:4-5 [9702]5:9
[9703]5:13-14 [9704]6:2 [9705]6:7 [9706]6:8 [9707]6:10
[9708]6:10 [9709]6:10 [9710]6:10 [9711]6:10 [9712]6:13
[9713]6:16 [9714]6:17 [9715]6:17 [9716]6:17-18 [9717]6:18
[9718]6:18 [9719]6:18 [9720]7:1-10 [9721]7:3 [9722]7:3
[9723]7:4 [9724]7:8 [9725]7:11 [9726]7:13-14 [9727]7:14
[9728]7:14 [9729]7:14 [9730]7:19 [9731]7:23-25 [9732]7:26
[9733]7:27-28 [9734]7:28 [9735]8:2 [9736]8:2 [9737]8:10
[9738]8:10 [9739]8:12 [9740]8:12 [9741]8:13 [9742]8:13
[9743]9:1 [9744]9:2 [9745]9:4 [9746]9:4 [9747]9:5 [9748]9:6
[9749]9:7 [9750]9:7 [9751]9:8-9 [9752]9:9-10 [9753]9:10
[9754]9:10 [9755]9:11 [9756]9:11 [9757]9:12 [9758]9:12
[9759]9:12 [9760]9:12 [9761]9:13-14 [9762]9:14 [9763]9:19-20
[9764]9:22 [9765]9:22 [9766]9:23 [9767]9:23 [9768]9:24
[9769]9:24 [9770]9:26 [9771]10:1 [9772]10:1 [9773]10:1-2
[9774]10:1-2 [9775]10:1-3 [9776]10:7 [9777]10:14 [9778]10:19
[9779]10:19-20 [9780]10:19-20 [9781]10:20 [9782]10:22
[9783]10:22 [9784]10:22 [9785]10:22 [9786]10:25 [9787]10:25
[9788]10:26 [9789]10:26-27 [9790]10:27 [9791]10:27-31
[9792]10:28 [9793]10:28-29 [9794]10:29 [9795]10:29
[9796]10:29 [9797]10:30 [9798]10:38 [9799]10:38 [9800]11:2
[9801]11:3 [9802]11:4 [9803]11:4 [9804]11:5 [9805]11:7
[9806]11:7 [9807]11:7 [9808]11:8 [9809]11:8 [9810]11:8-14
[9811]11:11 [9812]11:11 [9813]11:11 [9814]11:13 [9815]11:13
[9816]11:13 [9817]11:13 [9818]11:13-14 [9819]11:14
[9820]11:14 [9821]11:14-16 [9822]11:15 [9823]11:15-16
[9824]11:16 [9825]11:16 [9826]11:16 [9827]11:16 [9828]11:16
[9829]11:16 [9830]11:17 [9831]11:20 [9832]11:21 [9833]11:21
[9834]11:21 [9835]11:22 [9836]11:23 [9837]11:24-26
[9838]11:24-26 [9839]11:27 [9840]11:28 [9841]11:29 [9842]12:1
[9843]12:2 [9844]12:9 [9845]12:9 [9846]12:9 [9847]12:15
[9848]12:15 [9849]12:16 [9850]12:16 [9851]12:16-17
[9852]12:17 [9853]12:17 [9854]12:18 [9855]12:18 [9856]12:18
[9857]12:18 [9858]12:19 [9859]12:21 [9860]12:23 [9861]12:23
[9862]12:24 [9863]12:24 [9864]12:25 [9865]12:28 [9866]12:28
[9867]12:28-29 [9868]13:2 [9869]13:5 [9870]13:5 [9871]13:10
[9872]13:10 [9873]13:10-12 [9874]13:11-13 [9875]13:12
[9876]13:13-14 [9877]13:13-14 [9878]13:14 [9879]13:16
[9880]13:18
James
[9881]1:7 [9882]1:7 [9883]1:14 [9884]1:15 [9885]1:17
[9886]1:17 [9887]1:19 [9888]1:20 [9889]1:20 [9890]1:21
[9891]1:23 [9892]1:26 [9893]2:1 [9894]2:1 [9895]2:1-4
[9896]2:10 [9897]2:10-11 [9898]2:15-16 [9899]2:21 [9900]2:26
[9901]3:2 [9902]3:9 [9903]3:9 [9904]4:8 [9905]4:11
[9906]5:2-3 [9907]5:4 [9908]5:4 [9909]5:14 [9910]5:17-18
[9911]5:19 [9912]5:19-20 [9913]9:7
1 Peter
[9914]1:2 [9915]1:2 [9916]1:2 [9917]1:3-4 [9918]1:5
[9919]1:6-7 [9920]1:7 [9921]1:11 [9922]1:12 [9923]1:15-16
[9924]1:16 [9925]1:19 [9926]1:19 [9927]1:19 [9928]1:23
[9929]1:23 [9930]2:1-2 [9931]2:2 [9932]2:5 [9933]2:5
[9934]2:5 [9935]2:5 [9936]2:5 [9937]2:5 [9938]2:9
[9939]2:12 [9940]2:13 [9941]2:20 [9942]2:24 [9943]3:3
[9944]3:3-4 [9945]3:4 [9946]3:4 [9947]3:5-6 [9948]3:6
[9949]3:7 [9950]3:7 [9951]3:7 [9952]3:8 [9953]3:18-20
[9954]3:19-20 [9955]3:20-21 [9956]4:3 [9957]4:7 [9958]4:8
[9959]4:10 [9960]4:17 [9961]4:17 [9962]4:17-18
2 Peter
[9963]1:4 [9964]1:14 [9965]1:19 [9966]1:19 [9967]1:19
[9968]1:21 [9969]2:4 [9970]2:5 [9971]2:5-6 [9972]2:6
[9973]2:6-8 [9974]2:7-8 [9975]2:10 [9976]2:14 [9977]2:15
[9978]2:16 [9979]2:16 [9980]2:20 [9981]2:21 [9982]3:1
[9983]3:4 [9984]3:6-7 [9985]3:6-7 [9986]3:7 [9987]3:10
1 John
[9988]1:1 [9989]1:1 [9990]1:3 [9991]1:3 [9992]1:3 [9993]1:5
[9994]1:7 [9995]2:1 [9996]2:1 [9997]2:1-2 [9998]2:1-2
[9999]2:2 [10000]2:16 [10001]2:17 [10002]2:21 [10003]2:27
[10004]2:27 [10005]2:27 [10006]3:2 [10007]3:2 [10008]3:7
[10009]3:9 [10010]3:12 [10011]3:13 [10012]3:15 [10013]3:15
[10014]3:15 [10015]3:16 [10016]3:21 [10017]3:23 [10018]4:10
[10019]4:13 [10020]4:20 [10021]5:3 [10022]5:4 [10023]5:6
[10024]5:7 [10025]5:10 [10026]5:18 [10027]5:20
3 John
[10028]1:4 [10029]1:6 [10030]1:6 [10031]1:6
Jude
[10032]1:3 [10033]1:6 [10034]1:7 [10035]1:7 [10036]1:7
[10037]1:8 [10038]1:9 [10039]1:11 [10040]1:11 [10041]1:11
[10042]1:11 [10043]1:14 [10044]1:14 [10045]1:15 [10046]1:23
[10047]1:23
Revelation
[10048]1:5-6 [10049]1:5-6 [10050]1:6 [10051]1:8 [10052]1:8
[10053]1:13 [10054]1:16 [10055]1:17 [10056]2:1 [10057]2:2
[10058]2:5 [10059]2:5 [10060]2:7 [10061]2:14 [10062]2:14
[10063]2:14 [10064]2:17 [10065]2:17 [10066]2:24 [10067]2:24
[10068]2:26-27 [10069]3:7 [10070]3:9 [10071]3:9 [10072]3:9
[10073]3:16 [10074]3:16 [10075]3:17-18 [10076]3:20
[10077]3:20 [10078]3:20 [10079]3:20 [10080]4:3 [10081]4:4
[10082]4:4 [10083]4:5 [10084]4:5 [10085]4:5 [10086]4:6
[10087]4:6 [10088]4:8 [10089]4:11 [10090]5:5 [10091]5:6
[10092]5:8 [10093]5:8-9 [10094]5:9 [10095]5:11 [10096]6:7-8
[10097]6:8 [10098]6:10 [10099]6:15 [10100]6:16 [10101]7:3
[10102]7:3 [10103]7:3 [10104]7:4 [10105]7:9 [10106]7:9
[10107]7:9 [10108]7:13 [10109]8:3 [10110]8:3 [10111]8:5
[10112]8:6 [10113]9:5-6 [10114]9:13 [10115]10:1 [10116]10:1
[10117]10:11 [10118]11:3 [10119]11:6 [10120]11:6 [10121]11:10
[10122]11:10 [10123]11:14 [10124]11:19 [10125]11:19
[10126]12:3 [10127]12:3-4 [10128]12:7 [10129]12:9
[10130]12:16 [10131]13:8 [10132]14:4 [10133]14:6-7
[10134]14:6-7 [10135]14:7 [10136]14:7 [10137]14:10
[10138]14:13 [10139]14:20 [10140]15:2-3 [10141]16:3-4
[10142]16:6 [10143]16:10 [10144]16:10 [10145]16:13
[10146]16:14 [10147]16:15 [10148]16:16 [10149]16:21
[10150]17:6 [10151]18:4 [10152]18:4 [10153]18:23
[10154]19:1-2 [10155]19:3 [10156]19:8 [10157]19:8
[10158]19:17-18 [10159]20:2 [10160]20:9 [10161]20:10
[10162]20:14 [10163]21:9 [10164]21:12 [10165]21:12
[10166]21:18 [10167]21:19 [10168]21:27 [10169]22:1
[10170]22:2 [10171]22:9 [10172]22:9 [10173]22:13 [10174]22:15
[10175]22:18-19
Wisdom of Solomon
[10176]16:20
Prayer of Manasseh
[10177]1:24
__________________________________________________________________
Index of Scripture Commentary
Genesis
[10178]1 [10179]1:1-2 [10180]1:3-5 [10181]1:6-8 [10182]1:9-13
[10183]1:14-19 [10184]1:20-23 [10185]1:24-25 [10186]1:26-28
[10187]1:29-30 [10188]1:31 [10189]2 [10190]2:1-3 [10191]2:4-7
[10192]2:8-15 [10193]2:16-17 [10194]2:18-20 [10195]2:21-25
[10196]3 [10197]3:1-5 [10198]3:6-8 [10199]3:9-10
[10200]3:11-13 [10201]3:14-15 [10202]3:16 [10203]3:17-19
[10204]3:20 [10205]3:21 [10206]3:22-24 [10207]4 [10208]4:1-2
[10209]4:3-5 [10210]4:6-7 [10211]4:8 [10212]4:9-12
[10213]4:13-15 [10214]4:16-18 [10215]4:19-22 [10216]4:23-24
[10217]4:25-26 [10218]5 [10219]5:1-5 [10220]5:6-20
[10221]5:21-24 [10222]5:25-27 [10223]5:28-32 [10224]6
[10225]6:1-2 [10226]6:3 [10227]6:4-5 [10228]6:6-7
[10229]6:8-10 [10230]6:11-12 [10231]6:13-21 [10232]6:22
[10233]7 [10234]7:1-4 [10235]7:5-10 [10236]7:11-12
[10237]7:13-16 [10238]7:17-20 [10239]7:21-24 [10240]8
[10241]8:1-3 [10242]8:4-5 [10243]8:6-12 [10244]8:13-14
[10245]8:15-19 [10246]8:20-22 [10247]9 [10248]9:1-7
[10249]9:8-11 [10250]9:12-17 [10251]9:18-23 [10252]9:24-27
[10253]9:28-29 [10254]10 [10255]10:1-5 [10256]10:6-14
[10257]10:15-20 [10258]10:21-32 [10259]11 [10260]11:1-4
[10261]11:5-9 [10262]11:10-26 [10263]11:27-32 [10264]12
[10265]12:1-3 [10266]12:4-5 [10267]12:6-9 [10268]12:10-13
[10269]12:14-20 [10270]13 [10271]13:1-4 [10272]13:5-9
[10273]13:10-13 [10274]13:14-18 [10275]14 [10276]14:1-12
[10277]14:13-16 [10278]14:17-20 [10279]14:21-24 [10280]15
[10281]15:1 [10282]15:2-6 [10283]15:7-11 [10284]15:12-16
[10285]15:17-21 [10286]16 [10287]16:1-3 [10288]16:4-6
[10289]16:7-9 [10290]16:10-14 [10291]16:15-16 [10292]17
[10293]17:1-3 [10294]17:4-6 [10295]17:7-14 [10296]17:15-22
[10297]17:23-27 [10298]18 [10299]18:1-8 [10300]18:9-15
[10301]18:16-22 [10302]18:23-33 [10303]19 [10304]19:1-3
[10305]19:4-11 [10306]19:12-14 [10307]19:15-23 [10308]19:24-25
[10309]19:26 [10310]19:27-29 [10311]19:30-38 [10312]20
[10313]20:1-2 [10314]20:3-7 [10315]20:8-13 [10316]20:14-18
[10317]21 [10318]21:1-8 [10319]21:9-13 [10320]21:14-21
[10321]21:22-32 [10322]21:33-34 [10323]22 [10324]22:1-2
[10325]22:3-10 [10326]22:11-14 [10327]22:15-19 [10328]22:20-24
[10329]23 [10330]23:1-2 [10331]23:3-15 [10332]23:16-20
[10333]24 [10334]24:1-9 [10335]24:10-28 [10336]24:29-53
[10337]24:54-61 [10338]24:62-67 [10339]25 [10340]25:1-10
[10341]25:11-18 [10342]25:19-28 [10343]25:29-34 [10344]26
[10345]26:1-5 [10346]26:6-11 [10347]26:12-25 [10348]26:26-33
[10349]26:34-35 [10350]27 [10351]27:1-5 [10352]27:6-17
[10353]27:18-29 [10354]27:30-40 [10355]27:41-46 [10356]28
[10357]28:1-5 [10358]28:6-9 [10359]28:10-15 [10360]28:16-22
[10361]29 [10362]29:1-8 [10363]29:9-14 [10364]29:15-30
[10365]29:31-35 [10366]30 [10367]30:1-13 [10368]30:14-24
[10369]30:25-36 [10370]30:37-43 [10371]31 [10372]31:1-16
[10373]31:17-24 [10374]31:25-35 [10375]31:36-42 [10376]31:43-55
[10377]32 [10378]32:1-2 [10379]32:3-8 [10380]32:9-12
[10381]32:13-23 [10382]32:24-32 [10383]33 [10384]33:1-4
[10385]33:5-15 [10386]33:16-20 [10387]34 [10388]34:1-5
[10389]34:6-17 [10390]34:18-24 [10391]34:25-31 [10392]35
[10393]35:1-5 [10394]35:6-15 [10395]35:16-20 [10396]35:21-29
[10397]36 [10398]36:1-8 [10399]36:9-19 [10400]36:20-30
[10401]36:31-43 [10402]37 [10403]37:1-4 [10404]37:5-11
[10405]37:12-22 [10406]37:23-30 [10407]37:31-36 [10408]38
[10409]38:1-11 [10410]38:12-23 [10411]38:24-30 [10412]39
[10413]39:1-6 [10414]39:7-12 [10415]39:13-18 [10416]39:19-23
[10417]40 [10418]40:1-4 [10419]40:5-19 [10420]40:20-23
[10421]41 [10422]41:1-8 [10423]41:9-16 [10424]41:17-32
[10425]41:33-45 [10426]41:46-57 [10427]42 [10428]42:1-6
[10429]42:7-20 [10430]42:21-28 [10431]42:29-38 [10432]43
[10433]43:1-10 [10434]43:11-14 [10435]43:15-25 [10436]43:26-34
[10437]44 [10438]44:1-17 [10439]44:18-34 [10440]45
[10441]45:1-15 [10442]45:16-24 [10443]45:25-28 [10444]46
[10445]46:1-4 [10446]46:5-27 [10447]46:28-34 [10448]47
[10449]47:1-12 [10450]47:13-26 [10451]47:27-31 [10452]48
[10453]48:1-7 [10454]48:8-22 [10455]49 [10456]49:1-4
[10457]49:5-7 [10458]49:8-12 [10459]49:13-21 [10460]49:22-27
[10461]49:28-33 [10462]50 [10463]50:1-6 [10464]50:7-14
[10465]50:15-21 [10466]50:22-26
Exodus
[10467]1 [10468]1 [10469]1:1-7 [10470]1:8-14 [10471]1:15-22
[10472]2 [10473]2 [10474]2 [10475]2:1-4 [10476]2:5-10
[10477]2:11-15 [10478]2:16-22 [10479]2:23-25 [10480]3
[10481]3 [10482]3 [10483]3:1-6 [10484]3:7-10 [10485]3:11-15
[10486]3:16-22 [10487]4 [10488]4 [10489]4 [10490]4:1-9
[10491]4:10-17 [10492]4:18-23 [10493]4:24-31 [10494]5
[10495]5 [10496]5 [10497]5:1-2 [10498]5:3-9 [10499]5:10-14
[10500]5:15-23 [10501]6 [10502]6 [10503]6 [10504]6:1-9
[10505]6:10-13 [10506]6:14-30 [10507]7 [10508]7 [10509]7:1-7
[10510]7:8-13 [10511]7:14-25 [10512]8 [10513]8 [10514]8:1-15
[10515]8:16-19 [10516]8:20-32 [10517]9 [10518]9 [10519]9:1-7
[10520]9:8-12 [10521]9:13-21 [10522]9:22-35 [10523]10
[10524]10 [10525]10:1-11 [10526]10:12-20 [10527]10:21-29
[10528]11 [10529]11:1-3 [10530]11:4-10 [10531]12
[10532]12:1-20 [10533]12:21-28 [10534]12:29-36 [10535]12:37-42
[10536]12:43-51 [10537]13 [10538]13 [10539]13 [10540]13:1-10
[10541]13:11-16 [10542]13:17-22 [10543]14 [10544]14 [10545]14
[10546]14:1-9 [10547]14:10-14 [10548]14:15-20 [10549]14:21-31
[10550]15 [10551]15:1-21 [10552]15:22-27 [10553]16 [10554]16
[10555]16:1-12 [10556]16:13-21 [10557]16:22-31 [10558]16:32-36
[10559]17 [10560]17:1-7 [10561]17:8-16 [10562]18 [10563]18
[10564]18:1-6 [10565]18:7-12 [10566]18:13-27 [10567]19
[10568]19 [10569]19:1-8 [10570]19:9-15 [10571]19:16-25
[10572]20 [10573]20 [10574]20 [10575]20:1-11 [10576]20:12-17
[10577]20:18-21 [10578]20:22-26 [10579]21 [10580]21
[10581]21:1-11 [10582]21:12-21 [10583]21:22-36 [10584]22
[10585]22 [10586]22:1-6 [10587]22:7-15 [10588]22:16-24
[10589]22:25-31 [10590]23 [10591]23 [10592]23:1-9
[10593]23:10-19 [10594]23:20-33 [10595]24 [10596]24
[10597]24:1-8 [10598]24:9-11 [10599]24:12-18 [10600]25
[10601]25 [10602]25:1-9 [10603]25:10-22 [10604]25:23-30
[10605]25:31-40 [10606]26 [10607]26 [10608]26:1-6
[10609]26:7-14 [10610]26:15-30 [10611]26:31-37 [10612]27
[10613]27:1-8 [10614]27:9-19 [10615]27:20-21 [10616]28
[10617]28 [10618]28:1-5 [10619]28:6-14 [10620]28:15-30
[10621]28:31-39 [10622]28:40-43 [10623]29 [10624]29:1-37
[10625]29:38-46 [10626]30 [10627]30 [10628]30 [10629]30:1-10
[10630]30:11-16 [10631]30:17-21 [10632]30:22-38 [10633]31
[10634]31 [10635]31:1-11 [10636]31:12-18 [10637]32 [10638]32
[10639]32:1-6 [10640]32:7-14 [10641]32:15-20 [10642]32:21-29
[10643]32:30-35 [10644]33 [10645]33 [10646]33:1-6
[10647]33:7-11 [10648]33:12-23 [10649]34 [10650]34 [10651]34
[10652]34:1-4 [10653]34:5-9 [10654]34:10-17 [10655]34:18-27
[10656]34:28-35 [10657]35 [10658]35:1-19 [10659]35:20-29
[10660]35:30-35 [10661]36 [10662]36 [10663]36:1-7
[10664]36:8-13 [10665]36:14-34 [10666]36:35-38 [10667]37
[10668]37 [10669]37:1-9 [10670]37:10-24 [10671]37:25-29
[10672]38 [10673]38:1-8 [10674]38:9-20 [10675]38:21-31
[10676]39 [10677]39:1-31 [10678]39:32-43 [10679]40 [10680]40
[10681]40:1-15 [10682]40:16-33 [10683]40:34-38
Leviticus
[10684]1 [10685]1 [10686]1:1-2 [10687]1:3-9 [10688]1:10-17
[10689]2 [10690]2 [10691]2:1-10 [10692]2:11-16 [10693]3
[10694]3:1-5 [10695]3:6-17 [10696]4 [10697]4 [10698]4:1-12
[10699]4:13-21 [10700]4:22-26 [10701]4:27-35 [10702]5
[10703]5 [10704]5:1-6 [10705]5:7-13 [10706]5:14-19 [10707]6
[10708]6 [10709]6:1-7 [10710]6:8-13 [10711]6:14-23
[10712]6:24-30 [10713]7 [10714]7 [10715]7:1-10 [10716]7:11-34
[10717]7:35-38 [10718]8 [10719]8 [10720]8:1-13 [10721]8:14-30
[10722]8:31-36 [10723]9 [10724]9:1-7 [10725]9:8-22
[10726]9:23-24 [10727]10 [10728]10 [10729]10:1-2
[10730]10:3-7 [10731]10:8-11 [10732]10:12-20 [10733]11
[10734]11:1-8 [10735]11:9-19 [10736]11:20-42 [10737]11:43-47
[10738]12 [10739]12:1-5 [10740]12:6-8 [10741]13 [10742]13
[10743]13:1-17 [10744]13:18-37 [10745]13:38-46 [10746]13:47-59
[10747]14 [10748]14 [10749]14:1-9 [10750]14:10-20
[10751]14:21-32 [10752]14:33-53 [10753]14:54-57 [10754]15
[10755]15 [10756]15:1-18 [10757]15:19-33 [10758]16 [10759]16
[10760]16:1-4 [10761]16:5-14 [10762]16:15-19 [10763]16:20-28
[10764]16:29-34 [10765]17 [10766]17 [10767]17:1-9
[10768]17:10-16 [10769]18 [10770]18 [10771]18:1-5
[10772]18:6-18 [10773]18:19-30 [10774]19 [10775]19 [10776]19
[10777]19:1-10 [10778]19:11-18 [10779]19:19-29 [10780]19:30-37
[10781]20 [10782]20 [10783]20:1-9 [10784]20:10-21
[10785]20:22-27 [10786]21 [10787]21 [10788]21 [10789]21:1-9
[10790]21:10-15 [10791]21:16-24 [10792]22 [10793]22 [10794]22
[10795]22:1-9 [10796]22:10-16 [10797]22:17-33 [10798]23
[10799]23 [10800]23:1-3 [10801]23:4-14 [10802]23:15-22
[10803]23:23-32 [10804]23:33-44 [10805]24 [10806]24
[10807]24:1-9 [10808]24:10-23 [10809]25 [10810]25:1-7
[10811]25:8-22 [10812]25:23-38 [10813]25:39-55 [10814]26
[10815]26 [10816]26:1-13 [10817]26:14-39 [10818]26:40-46
[10819]27 [10820]27 [10821]27:1-13 [10822]27:14-25
[10823]27:26-34
Numbers
[10824]1 [10825]1 [10826]1:1-16 [10827]1:17-43 [10828]1:44-46
[10829]1:47-54 [10830]2 [10831]2:1-2 [10832]2:3-34 [10833]3
[10834]3 [10835]3:1-13 [10836]3:14-39 [10837]3:40-51 [10838]4
[10839]4:1-20 [10840]4:21-33 [10841]4:34-49 [10842]5 [10843]5
[10844]5:1-10 [10845]5:11-31 [10846]6 [10847]6:1-21
[10848]6:22-27 [10849]7 [10850]7 [10851]7:1-9 [10852]7:10-89
[10853]8 [10854]8:1-4 [10855]8:5-26 [10856]9 [10857]9
[10858]9:1-14 [10859]9:15-23 [10860]10 [10861]10
[10862]10:1-10 [10863]10:11-28 [10864]10:29-36 [10865]11
[10866]11 [10867]11:1-3 [10868]11:4-15 [10869]11:16-23
[10870]11:24-30 [10871]11:31-35 [10872]12 [10873]12
[10874]12:1-3 [10875]12:4-9 [10876]12:10-16 [10877]13
[10878]13:1-20 [10879]13:21-25 [10880]13:26-33 [10881]14
[10882]14 [10883]14:1-4 [10884]14:5-10 [10885]14:11-19
[10886]14:20-35 [10887]14:36-45 [10888]15 [10889]15:1-21
[10890]15:22-29 [10891]15:30-36 [10892]15:37-41 [10893]16
[10894]16 [10895]16:1-11 [10896]16:12-22 [10897]16:23-34
[10898]16:35-40 [10899]16:41-50 [10900]17 [10901]17:1-7
[10902]17:8-13 [10903]18 [10904]18:1-7 [10905]18:8-19
[10906]18:20-32 [10907]19 [10908]19 [10909]19:1-10
[10910]19:11-22 [10911]20 [10912]20 [10913]20:1-13
[10914]20:14-21 [10915]20:22-29 [10916]21 [10917]21
[10918]21:1-3 [10919]21:4-9 [10920]21:10-20 [10921]21:21-35
[10922]22 [10923]22 [10924]22:1-14 [10925]22:15-21
[10926]22:22-35 [10927]22:36-41 [10928]23 [10929]23
[10930]23:1-12 [10931]23:13-30 [10932]24 [10933]24 [10934]24
[10935]24:1-9 [10936]24:10-14 [10937]24:15-25 [10938]25
[10939]25 [10940]25:1-5 [10941]25:6-15 [10942]25:16-18
[10943]26 [10944]26:1-4 [10945]26:5-51 [10946]26:52-56
[10947]26:57-62 [10948]26:63-65 [10949]27 [10950]27 [10951]27
[10952]27:1-11 [10953]27:12-14 [10954]27:15-23 [10955]28
[10956]28 [10957]28:1-8 [10958]28:9-15 [10959]28:16-31
[10960]29 [10961]29 [10962]29:1-11 [10963]29:12-40 [10964]30
[10965]30:1-2 [10966]30:3-16 [10967]31 [10968]31
[10969]31:1-6 [10970]31:7-12 [10971]31:13-24 [10972]31:25-47
[10973]31:48-54 [10974]32 [10975]32 [10976]32:1-15
[10977]32:16-27 [10978]32:28-42 [10979]33 [10980]33:1-49
[10981]33:50-56 [10982]34 [10983]34 [10984]34:1-15
[10985]34:16-29 [10986]35 [10987]35:1-8 [10988]35:9-34
[10989]36 [10990]36:1-4 [10991]36:5-13
Deuteronomy
[10992]1 [10993]1 [10994]1:1-8 [10995]1:9-18 [10996]1:19-46
[10997]2 [10998]2:1-7 [10999]2:8-23 [11000]2:24-37 [11001]3
[11002]3 [11003]3:1-11 [11004]3:12-20 [11005]3:21-29 [11006]4
[11007]4:1-40 [11008]4:41-49 [11009]5 [11010]5:1-5
[11011]5:6-22 [11012]5:23-33 [11013]6 [11014]6 [11015]6:1-3
[11016]6:4-16 [11017]6:17-25 [11018]7 [11019]7 [11020]7:1-11
[11021]7:12-26 [11022]8 [11023]8 [11024]8:1-9 [11025]8:10-20
[11026]9 [11027]9:1-6 [11028]9:7-29 [11029]10 [11030]10
[11031]10:1-11 [11032]10:12-22 [11033]11 [11034]11
[11035]11:1-7 [11036]11:8-17 [11037]11:18-25 [11038]11:26-32
[11039]12 [11040]12:1-4 [11041]12:5-32 [11042]13 [11043]13
[11044]13:1-5 [11045]13:6-11 [11046]13:12-18 [11047]14
[11048]14:1-21 [11049]14:22-29 [11050]15 [11051]15 [11052]15
[11053]15:1-11 [11054]15:12-18 [11055]15:19-23 [11056]16
[11057]16 [11058]16:1-17 [11059]16:18-22 [11060]17 [11061]17
[11062]17:1-7 [11063]17:8-13 [11064]17:14-20 [11065]18
[11066]18 [11067]18:1-8 [11068]18:9-14 [11069]18:15-22
[11070]19 [11071]19 [11072]19:1-13 [11073]19:14-21 [11074]20
[11075]20 [11076]20:1-9 [11077]20:10-20 [11078]21 [11079]21
[11080]21 [11081]21 [11082]21:1-9 [11083]21:10-14
[11084]21:15-17 [11085]21:18-23 [11086]22 [11087]22
[11088]22:1-4 [11089]22:5-12 [11090]22:13-30 [11091]23
[11092]23 [11093]23:1-8 [11094]23:9-14 [11095]23:15-25
[11096]24 [11097]24 [11098]24:1-4 [11099]24:5-13
[11100]24:14-22 [11101]25 [11102]25 [11103]25:1-4
[11104]25:5-12 [11105]25:13-19 [11106]26 [11107]26 [11108]26
[11109]26:1-11 [11110]26:12-15 [11111]26:16-19 [11112]27
[11113]27 [11114]27:1-10 [11115]27:11-26 [11116]28 [11117]28
[11118]28:1-14 [11119]28:15-44 [11120]28:45-68 [11121]29
[11122]29 [11123]29:1-9 [11124]29:10-29 [11125]30 [11126]30
[11127]30 [11128]30:1-10 [11129]30:11-14 [11130]30:15-20
[11131]31 [11132]31 [11133]31:1-8 [11134]31:9-13
[11135]31:14-21 [11136]31:22-30 [11137]32 [11138]32 [11139]32
[11140]32:1-6 [11141]32:7-14 [11142]32:15-18 [11143]32:19-25
[11144]32:26-38 [11145]32:39-43 [11146]32:44-52 [11147]33
[11148]33 [11149]33 [11150]33:1-5 [11151]33:6-7
[11152]33:8-11 [11153]33:12-17 [11154]33:18-21 [11155]33:22-25
[11156]33:26-29 [11157]34 [11158]34:1-4 [11159]34:5-8
[11160]34:9-12
__________________________________________________________________
Index of Pages of the Print Edition
[11161]1 [11162]2 [11163]3 [11164]4 [11165]5 [11166]6 [11167]7
[11168]8 [11169]9 [11170]10 [11171]11 [11172]12 [11173]12
[11174]13 [11175]14 [11176]16 [11177]17 [11178]18 [11179]19
[11180]20 [11181]21 [11182]21 [11183]22 [11184]23 [11185]24
[11186]25 [11187]26 [11188]27 [11189]28 [11190]29 [11191]30
[11192]31 [11193]32 [11194]33 [11195]34 [11196]35 [11197]36
[11198]36 [11199]37 [11200]38 [11201]39 [11202]40 [11203]41
[11204]42 [11205]43 [11206]44 [11207]45 [11208]46 [11209]46
[11210]47 [11211]48 [11212]49 [11213]50 [11214]51 [11215]51
[11216]52 [11217]53 [11218]54 [11219]55 [11220]56 [11221]57
[11222]57 [11223]58 [11224]59 [11225]60 [11226]61 [11227]62
[11228]63 [11229]64 [11230]65 [11231]66 [11232]67 [11233]68
[11234]68 [11235]69 [11236]70 [11237]71 [11238]72 [11239]73
[11240]74 [11241]75 [11242]75 [11243]76 [11244]77 [11245]78
[11246]78 [11247]79 [11248]80 [11249]81 [11250]82 [11251]83
[11252]83 [11253]84 [11254]85 [11255]86 [11256]87 [11257]88
[11258]89 [11259]89 [11260]90 [11261]91 [11262]92 [11263]93
[11264]94 [11265]95 [11266]96 [11267]97 [11268]98 [11269]99
[11270]99 [11271]100 [11272]101 [11273]102 [11274]104 [11275]105
[11276]106 [11277]107 [11278]108 [11279]109 [11280]110 [11281]110
[11282]111 [11283]112 [11284]113 [11285]114 [11286]115 [11287]115
[11288]116 [11289]117 [11290]118 [11291]119 [11292]120 [11293]121
[11294]121 [11295]122 [11296]123 [11297]124 [11298]125 [11299]127
[11300]127 [11301]128 [11302]129 [11303]130 [11304]131 [11305]131
[11306]132 [11307]133 [11308]134 [11309]135 [11310]136 [11311]136
[11312]137 [11313]138 [11314]139 [11315]140 [11316]141 [11317]141
[11318]142 [11319]143 [11320]144 [11321]144 [11322]145 [11323]146
[11324]147 [11325]148 [11326]149 [11327]150 [11328]151 [11329]152
[11330]152 [11331]153 [11332]154 [11333]155 [11334]156 [11335]157
[11336]158 [11337]158 [11338]159 [11339]160 [11340]161 [11341]162
[11342]162 [11343]163 [11344]164 [11345]165 [11346]166 [11347]167
[11348]168 [11349]169 [11350]169 [11351]170 [11352]171 [11353]172
[11354]173 [11355]174 [11356]175 [11357]176 [11358]177 [11359]178
[11360]178 [11361]179 [11362]180 [11363]181 [11364]182 [11365]183
[11366]183 [11367]184 [11368]185 [11369]186 [11370]187 [11371]188
[11372]189 [11373]190 [11374]191 [11375]191 [11376]192 [11377]193
[11378]194 [11379]195 [11380]196 [11381]197 [11382]197 [11383]198
[11384]199 [11385]200 [11386]200 [11387]201 [11388]202 [11389]203
[11390]204 [11391]204 [11392]205 [11393]206 [11394]208 [11395]209
[11396]209 [11397]210 [11398]211 [11399]212 [11400]212 [11401]213
[11402]214 [11403]215 [11404]216 [11405]217 [11406]217 [11407]218
[11408]219 [11409]220 [11410]220 [11411]221 [11412]222 [11413]223
[11414]224 [11415]224 [11416]225 [11417]226 [11418]227 [11419]227
[11420]228 [11421]229 [11422]230 [11423]231 [11424]232 [11425]232
[11426]233 [11427]234 [11428]235 [11429]236 [11430]236 [11431]237
[11432]238 [11433]239 [11434]240 [11435]240 [11436]241 [11437]242
[11438]243 [11439]243 [11440]244 [11441]245 [11442]246 [11443]247
[11444]247 [11445]248 [11446]249 [11447]250 [11448]250 [11449]251
[11450]253 [11451]254 [11452]255 [11453]255 [11454]256 [11455]257
[11456]258 [11457]258 [11458]259 [11459]260 [11460]261 [11461]262
[11462]263 [11463]264 [11464]265 [11465]266 [11466]267 [11467]268
[11468]269 [11469]270 [11470]270 [11471]271 [11472]272 [11473]273
[11474]274 [11475]448 [11476]562 [11477]562
__________________________________________________________________
This document is from the Christian Classics Ethereal
Library at Calvin College, http://www.ccel.org,
generated on demand from ThML source.
References
1. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=1#Gen.ii-p5.1
2. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=1#Gen.ii-p1.3
3. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=1#Gen.ii-p2.1
4. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=1#ii-p4.4
5. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=2#Gen.ii-p12.1
6. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=2#Gen.ii-p21.1
7. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=2#Gen.ii-p22.2
8. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=3#Gen.ii-p25.2
9. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=3#Gen.ii-p2.2
10. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=4#Ex.xv-p17.2
11. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=6#Gen.ii-p2.3
12. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=9#Gen.viii-p16.3
13. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=9#Gen.vii-p31.1
14. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=9#Gen.ix-p6.5
15. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=9#Gen.ii-p2.4
16. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=10#Gen.ii-p13.1
17. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=11#Gen.iv-p48.1
18. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=11#Gen.ii-p22.1
19. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=14#Gen.ii-p25.1
20. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=14#Gen.ii-p18.1
21. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=14#Gen.ii-p2.5
22. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=16#Gen.ii-p27.3
23. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=16#Gen.ii-p26.1
24. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=18#Gen.ii-p27.3
25. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=20#Gen.ii-p18.2
26. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=20#Gen.ii-p30.1
27. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=20#Gen.ii-p2.6
28. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=21#Gen.viii-p21.1
29. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=22#Gen.ii-p30.4
30. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=22#Gen.iv-p35.3
31. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=24#Gen.ii-p2.7
32. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=25#Lev.xx-p20.2
33. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=26#Gen.ii-p2.8
34. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=27#Gen.iii-p38.1
35. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=28#Gen.vii-p3.1
36. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=28#Gen.x-p7.2
37. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=28#Gen.xviii-p23.2
38. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=28#Deu.viii-p17.4
39. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=29#Gen.ii-p42.1
40. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=29#Gen.iv-p48.1
41. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=29#Gen.x-p8.2
42. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=29#Gen.ii-p2.9
43. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=30#Gen.ii-p43.1
44. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=31#Gen.ii-p2.10
45. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=1#Gen.iii-p3.1
46. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=1#Gen.iii-p1.1
47. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=1#Gen.iii-p1.2
48. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=3#Lev.xxiv-p3.2
49. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=3#Gen.iii-p4.1
50. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=3#Ex.xxi-p14.3
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640. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=20&scrV=1#Gen.xxi-p1.1
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703. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=31#Gen.xxii-p33.1
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717. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=9#Gen.xxiii-p23.1
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773. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=22#Gen.xxv-p13.1
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779. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=31#Gen.xxv-p16.5
780. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=32#Gen.xxv-p16.7
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785. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=39#Gen.xxv-p21.4
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788. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=42#Gen.xxv-p22.1
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790. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=46#Gen.xxv-p22.3
791. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=49#Gen.xxv-p23.1
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793. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=50#Gen.xxv-p24.1
794. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=50#Gen.xxv-p1.6
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796. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=53#Gen.xxv-p16.2
797. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=53#Gen.xxv-p25.4
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801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=57#Gen.xxv-p27.5
802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=58#Gen.xxv-p27.6
803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=59#Gen.xxv-p27.7
804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=59#Gen.xxxvi-p10.2
805. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=60#Gen.xxxii-p17.2
806. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=60#Gen.xxv-p27.9
807. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=61#Gen.xxv-p27.8
808. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=61#Gen.xxv-p1.7
809. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=62#Gen.xxv-p30.1
810. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=64#Gen.xxv-p31.1
811. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=65#Gen.xxv-p31.2
812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=67#Gen.xxv-p1.1
813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=67#Gen.xxv-p32.1
814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=67#Gen.xxvi-p12.3
815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=1#Gen.xxvi-p1.1
816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=2#Num.xxxii-p3.1
817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=5#Gen.xxvi-p1.2
818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=5#Gen.xxvi-p5.1
819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=7#Gen.xxvi-p6.1
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821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=9#Gen.xxvi-p7.1
822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=11#Gen.xxvi-p1.6
823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=11#Gen.xxvi-p9.1
824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=12#Gen.xxvi-p1.4
825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=14#Gen.xxvi-p9.3
826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=16#Gen.xxvi-p9.2
827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=16#Gen.xxvi-p9.5
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984. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=10#Gen.xxx-p5.2
985. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=10#Gen.xxx-p7.2
986. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=11#Gen.xxx-p5.3
987. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=12#Gen.xxx-p5.4
988. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=14#Gen.xxx-p5.6
989. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=14#Gen.xxx-p7.1
990. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=15#Gen.xxx-p7.3
991. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=15#Gen.xxx-p1.2
992. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=20#Gen.xxx-p8.1
993. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=23#Gen.xxx-p9.1
994. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=25#Gen.xxx-p9.2
995. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=26#Gen.xxx-p10.1
996. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=27#Gen.xxx-p10.3
997. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=31#Deu.xxii-p15.2
998. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=31#Gen.xxx-p12.1
999. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=31#Gen.xxx-p1.3
1000. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=32#Gen.xxx-p12.5
1001. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=32#Gen.xxx-p12.8
1002. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=34#Gen.xxx-p12.6
1003. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=35#Gen.xxx-p12.9
1004. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=35#Gen.l-p8.2
1005. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=1#Gen.xxxi-p5.1
1006. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=1#Gen.xxxi-p4.1
1007. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=1#Gen.xxxi-p1.1
1008. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=2#Gen.xvii-p7.2
1009. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=2#Gen.xxxi-p6.1
1010. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=3#Gen.xxxi-p8.1
1011. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=6#Gen.xxxi-p8.2
1012. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=8#Gen.xxxi-p8.3
1013. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=9#Gen.xxxi-p9.1
1014. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=9#Gen.xxxi-p1.2
1015. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=11#Gen.xxxi-p9.3
1016. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=13#Deu.xxxiv-p39.2
1017. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=13#Gen.xxxi-p9.5
1018. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=14#Gen.xxxi-p1.3
1019. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=17#Gen.xxxi-p11.3
1020. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=20#Gen.xxxi-p11.4
1021. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=21#Gen.xxxi-p11.6
1022. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=22#Gen.xxxi-p12.1
1023. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=22#Gen.xxxi-p1.4
1024. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=25#Gen.xxxi-p15.1
1025. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=25#Gen.xxxi-p15.3
1026. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=25#Gen.xxxi-p1.5
1027. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=27#Gen.xl-p7.2
1028. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=27#Gen.xxxi-p16.1
1029. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=28#Gen.xxxi-p17.1
1030. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=30#Gen.xxxi-p18.1
1031. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=32#Gen.xxxi-p19.1
1032. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=35#Gen.xxxii-p5.2
1033. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=35#Gen.xxxi-p1.6
1034. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=37#Gen.xxxi-p21.1
1035. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=40#Gen.xxxi-p21.3
1036. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=41#Gen.xxxi-p21.4
1037. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=43#Gen.xxxi-p21.5
1038. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=1#Gen.xxxii-p5.1
1039. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=1#Gen.xxxii-p1.1
1040. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=2#Gen.xxxii-p6.1
1041. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=3#Gen.xxxii-p7.1
1042. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=4#Gen.xxxii-p9.1
1043. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=5#Gen.xxxii-p6.1
1044. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=6#Gen.xxxii-p9.3
1045. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=7#Gen.xxxii-p9.4
1046. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=9#Gen.xxxii-p9.5
1047. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=10#Gen.xxxii-p7.3
1048. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=10#Gen.xxxii-p7.2
1049. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=11#Gen.xxxii-p7.4
1050. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=12#Gen.xxxi-p21.6
1051. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=13#Gen.xxxii-p7.5
1052. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=13#Gen.xxxii-p7.6
1053. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=13#Gen.xxxii-p9.8
1054. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=14#Gen.xxxii-p10.1
1055. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=15#Gen.xxxii-p30.2
1056. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=17#Gen.xxxii-p1.2
1057. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=18#Gen.xxxii-p12.2
1058. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=19#Gen.xxxii-p12.1
1059. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=19#Gen.xxxii-p12.3
1060. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=22#Gen.xxxii-p1.3
1061. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=23#Gen.xxxii-p13.1
1062. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=24#Num.xxiii-p7.5
1063. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=24#Gen.xxxii-p13.2
1064. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=25#Gen.xxxii-p15.1
1065. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=26#Gen.xxxii-p17.3
1066. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=26#Gen.xxxii-p1.4
1067. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=27#Gen.xxxii-p17.1
1068. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=29#Gen.xxxii-p17.4
1069. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=30#Gen.xxxii-p18.1
1070. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=31#Gen.xxxii-p19.1
1071. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=32#Gen.xxxii-p19.3
1072. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=33#Gen.xxxii-p20.1
1073. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=36#Gen.xxxii-p23.1
1074. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=38#Gen.xxxii-p25.1
1075. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=39#Gen.xxxii-p26.1
1076. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=40#Gen.xxix-p13.2
1077. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=40#Gen.xxxii-p25.2
1078. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=41#Gen.xxxii-p26.2
1079. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=42#Gen.xxxii-p27.1
1080. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=43#Gen.xxxii-p30.1
1081. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=43#Gen.xxxii-p1.5
1082. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=45#Gen.xxxii-p33.1
1083. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=46#Gen.xxxii-p33.2
1084. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=46#Gen.xxxii-p33.4
1085. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=46#Deu.xxviii-p5.7
1086. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=47#Gen.xxxii-p33.8
1087. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=49#Gen.xxxii-p33.6
1088. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=49#Gen.xxxii-p33.9
1089. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=50#Gen.xxxii-p32.1
1090. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=52#Gen.xxxii-p32.2
1091. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=53#Gen.xxxii-p33.7
1092. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=54#Gen.xxxii-p33.3
1093. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=54#Gen.xxxii-p33.5
1094. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=55#Gen.xxxii-p34.1
1095. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=1#Gen.xxxiii-p3.1
1096. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=1#Gen.xxxiii-p1.1
1097. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=2#Gen.xxxiii-p3.5
1098. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=3#Gen.xxxvii-p3.4
1099. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=3#Gen.xxxiii-p1.2
1100. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=4#Gen.xxxiii-p6.1
1101. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=5#Gen.xxxiv-p11.2
1102. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=5#Gen.xxxiv-p7.2
1103. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=6#Gen.xxxiii-p7.1
1104. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=7#Gen.xxxiii-p7.3
1105. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=7#Ex.xv-p9.3
1106. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=7#Gen.xxxiii-p8.1
1107. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=7#Gen.xxxiii-p1.3
1108. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=9#Gen.xxxiii-p13.1
1109. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=9#Gen.xxxiii-p18.1
1110. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=9#Gen.xxxiii-p1.4
1111. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=10#Gen.xxxiii-p15.1
1112. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=11#Gen.xxxiii-p11.1
1113. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=11#Gen.xxxiii-p12.2
1114. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=11#Gen.xxxiii-p17.1
1115. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=12#Gen.xxxiii-p18.2
1116. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=13#Gen.xxxiii-p21.1
1117. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=13#Gen.xxxiii-p1.5
1118. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=17#Gen.xxxiii-p22.1
1119. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=18#Gen.xxxiii-p22.2
1120. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=20#Gen.xxxiv-p14.2
1121. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=24#Gen.xxxiii-p25.1
1122. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=24#Gen.xxxiii-p1.6
1123. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=25#Gen.xxxiii-p26.1
1124. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=26#Gen.xxxiii-p26.7
1125. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=27#Gen.xxxiii-p26.11
1126. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=28#Gen.xxxvi-p11.5
1127. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=29#Gen.xxxiii-p26.12
1128. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=30#Gen.xxxiii-p26.14
1129. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=30#Ex.xxxiv-p19.5
1130. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=31#Gen.xxxiii-p26.16
1131. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=31#Gen.xxxiii-p26.5
1132. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=1#Gen.xxxiv-p3.1
1133. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=1#Gen.xxxiv-p4.1
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1135. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=3#Gen.xxxiv-p6.1
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1194. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=9#Gen.xxxvi-p11.1
1195. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=9#Gen.xxxvi-p1.3
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1232. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=36&scrV=43#Gen.xxxvii-p9.6
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1253. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=20#Gen.xxxviii-p10.3
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1287. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=2#Gen.xl-p5.1
1288. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=2#Gen.xl-p1.2
1289. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=4#Gen.xl-p6.1
1290. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=5#Gen.xl-p7.1
1291. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=6#Gen.xl-p6.4
1292. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=6#Gen.xl-p10.2
1293. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=7#Gen.xl-p10.1
1294. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=7#Gen.xl-p1.3
1295. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=8#Gen.xl-p15.1
1296. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=9#Gen.xl-p15.2
1297. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=10#Gen.xl-p16.1
1298. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=10#Gen.xl-p11.2
1299. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=11#Gen.xl-p13.1
1300. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=11#Gen.xx-p33.2
1301. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=12#Gen.xl-p16.2
1302. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=13#Gen.xl-p18.1
1303. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=13#Gen.xl-p1.4
1304. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=17#Gen.xl-p18.3
1305. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=19#Gen.xl-p20.1
1306. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=19#Gen.xl-p1.5
1307. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=21#Gen.xl-p20.3
1308. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=21#Gen.xl-p1.6
1309. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=22#Gen.xl-p20.6
1310. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=23#Gen.xxxi-p16.3
1311. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=1#Gen.xli-p1.1
1312. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=4#Gen.xli-p3.1
1313. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=5#Gen.xli-p1.2
1314. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=6#Gen.xli-p6.1
1315. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=7#Gen.xli-p7.1
1316. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=8#Gen.xli-p8.1
1317. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=12#Gen.xli-p8.5
1318. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=14#Gen.xli-p1.4
1319. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=14#Gen.xli-p9.1
1320. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=15#Gen.xli-p9.2
1321. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=15#Gen.xlii-p5.2
1322. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=18#Gen.xli-p8.6
1323. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=20#Gen.xli-p1.3
1324. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=23#Gen.xli-p1.5
1325. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=23#Gen.xli-p11.5
1326. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=1#Gen.xlii-p3.1
1327. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=1#Gen.xlii-p1.1
1328. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=8#Gen.xlii-p3.5
1329. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=9#Gen.xlii-p5.1
1330. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=9#Gen.xlii-p1.2
1331. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=14#Gen.xlii-p5.4
1332. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=14#Gen.xlii-p1.3
1333. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=15#Gen.xlii-p5.7
1334. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=16#Gen.xlii-p5.8
1335. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=29#Gen.xlii-p8.6
1336. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=32#Gen.xlii-p8.1
1337. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=33#Gen.xlii-p10.2
1338. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=37#Gen.xlii-p11.8
1339. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=37#Gen.xlii-p1.4
1340. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=38#Gen.xlii-p11.1
1341. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=39#Gen.xlii-p11.2
1342. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=40#Gen.xlii-p11.6
1343. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=41#Gen.xlii-p11.4
1344. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=43#Gen.xlvii-p10.3
1345. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=44#Gen.xlii-p11.5
1346. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=44#Gen.xlii-p11.7
1347. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=45#Gen.xliii-p7.1
1348. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=46#Gen.xlii-p1.5
1349. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=47#Gen.xlii-p14.1
1350. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=48#Gen.xlii-p15.1
1351. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=50#Gen.xlii-p13.1
1352. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=52#Gen.l-p20.2
1353. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=54#Gen.xlii-p14.2
1354. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=54#Gen.xlii-p14.4
1355. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=1#Gen.xliii-p4.1
1356. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=1#Gen.xliii-p1.1
1357. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=3#Gen.xliii-p5.1
1358. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=6#Gen.xliii-p5.2
1359. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=6#Gen.xxxviii-p6.4
1360. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=7#Gen.xliii-p8.1
1361. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=7#Gen.xliii-p1.2
1362. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=8#Gen.xliii-p7.2
1363. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=9#Gen.xliii-p7.3
1364. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=9#Gen.xliii-p8.2
1365. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=10#Gen.xliii-p9.1
1366. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=13#Gen.xliii-p9.2
1367. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=16#Gen.xliii-p8.3
1368. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=17#Gen.xliii-p10.1
1369. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=18#Gen.xliii-p11.1
1370. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=18#Gen.xliii-p14.1
1371. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=18#Ex.xix-p18.2
1372. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=21#Gen.xliii-p13.1
1373. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=21#Gen.xliv-p3.5
1374. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=21#Gen.xxxviii-p13.4
1375. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=21#Gen.xxxviii-p13.7
1376. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=21#Gen.xliii-p1.3
1377. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=22#Gen.xliii-p15.1
1378. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=22#Gen.xlvi-p12.5
1379. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=22#Gen.xxxviii-p13.5
1380. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=22#Gen.l-p4.4
1381. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=24#Gen.xliii-p16.1
1382. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=24#Gen.xliii-p17.1
1383. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=25#Gen.xliii-p1.4
1384. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=28#Gen.xliii-p18.2
1385. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=35#Gen.xliii-p22.1
1386. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=36#Gen.xliii-p22.2
1387. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=37#Gen.xliii-p22.4
1388. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=38#Gen.xlvii-p10.1
1389. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=38#Gen.xliv-p5.3
1390. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=1#Gen.xliv-p3.1
1391. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=1#Gen.xliv-p1.1
1392. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=3#Gen.xliv-p3.3
1393. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=5#Gen.xlv-p11.4
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1401. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=23#Gen.xliv-p10.3
1402. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=24#Gen.xliv-p10.4
1403. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=26#Gen.xliv-p12.1
1404. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=28#Gen.xliv-p12.2
1405. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=29#Gen.xliv-p15.1
1406. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=30#Gen.xliv-p15.2
1407. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=32#Gen.xvi-p29.2
1408. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=32#Gen.xliii-p20.1
1409. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=32#Gen.li-p5.1
1410. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=32#Lev.xii-p3.2
1411. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=33#Gen.xliv-p18.1
1412. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=34#Gen.xliv-p19.1
1413. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=1#Gen.xlv-p1.1
1414. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=5#Gen.xlv-p4.1
1415. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=7#Gen.xlv-p5.1
1416. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=8#Gen.xlv-p5.2
1417. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=9#Gen.xlv-p5.3
1418. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=16#Gen.xlv-p7.1
1419. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=18#Gen.xlv-p1.2
1420. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=20#Gen.xlv-p11.1
1421. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=20#Gen.xlv-p11.5
1422. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=21#Gen.xlv-p11.2
1423. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=22#Gen.xlv-p11.6
1424. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=22#Gen.xlv-p13.4
1425. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=23#Gen.xlv-p11.3
1426. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=26#Gen.xlv-p11.3
1427. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=29#Gen.xlv-p11.7
1428. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=30#Gen.xlv-p11.8
1429. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=31#Gen.xlv-p11.9
1430. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=33#Gen.xlv-p11.11
1431. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=34#Gen.xlv-p11.10
1432. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=1#Gen.xliv-p10.1
1433. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=1#Gen.xlvi-p4.1
1434. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=1#Gen.xlvi-p1.1
1435. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=2#Gen.xlvi-p5.1
1436. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=4#Gen.xlvi-p6.1
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1895. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=22#Ex.ix-p1.11
1896. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=22#Ex.ix-p18.1
1897. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=23#Ex.ix-p18.3
1898. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=24#Ex.ix-p1.12
1899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=24#Ex.ix-p19.1
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1901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=25#Ex.ix-p1.13
1902. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=26#Ex.ix-p21.2
1903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=27#Ex.ix-p21.3
1904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=28#Ex.ix-p22.1
1905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=29#Ex.ix-p22.2
1906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=30#Ex.ix-p23.1
1907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=31#Ex.ix-p1.14
1908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=32#Ex.ix-p1.15
1909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=8&scrV=32#Ex.ix-p23.2
1910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=1#Ex.x-p3.1
1911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=1#Ex.x-p1.1
1912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=2#Ex.x-p3.2
1913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=4#Gen.xlviii-p16.4
1914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=4#Ex.x-p3.3
1915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=5#Ex.x-p3.6
1916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=6#Ex.x-p4.1
1917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=6#Ex.x-p5.1
1918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=8#Ex.x-p9.1
1919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=8#Ex.x-p1.2
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1921. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=11#Ex.x-p11.1
1922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=12#Ex.x-p12.1
1923. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=12#Ex.x-p14.1
1924. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=13#Ex.x-p14.2
1925. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=13#Ex.x-p1.3
1926. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=14#Ex.x-p14.3
1927. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=16#Ex.x-p14.4
1928. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=17#Ex.x-p14.7
1929. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=18#Ex.x-p15.1
1930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=19#Ex.x-p15.2
1931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=20#Ex.x-p15.4
1932. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=20#Gen.vii-p31.2
1933. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=21#Ex.x-p15.6
1934. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=22#Ex.vi-p4.3
1935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=22#Ex.x-p17.1
1936. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=22#Ex.xi-p9.4
1937. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=22#Ex.x-p1.4
1938. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=23#Ex.x-p18.1
1939. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=25#Ex.x-p18.3
1940. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=26#Ex.x-p18.10
1941. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=27#Ex.x-p19.1
1942. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=27#Ex.x-p1.5
1943. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=29#Ex.x-p19.5
1944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=30#Ex.x-p19.2
1945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=31#Ex.x-p18.4
1946. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=33#Ex.x-p19.4
1947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=33#Ex.x-p19.6
1948. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=9&scrV=34#Ex.x-p19.7
1949. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=1#Ex.xi-p1.1
1950. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=1#Ex.xi-p3.1
1951. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=3#Ex.xi-p4.1
1952. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=3#Ex.xi-p1.2
1953. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=4#Ex.xi-p5.1
1954. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=6#Ex.xi-p5.2
1955. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=6#Ex.xi-p7.4
1956. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=7#Ex.xi-p6.1
1957. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=7#Ex.xi-p1.3
1958. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=8#Ex.xi-p7.1
1959. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=9#Ex.xi-p7.2
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1961. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=10#Ex.xi-p7.3
1962. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=11#Ex.xi-p11.2
1963. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=12#Ex.xi-p9.2
1964. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=12#Ex.xi-p1.5
1965. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=13#Ex.xi-p9.3
1966. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=15#Ex.xi-p10.1
1967. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=15#Ex.xi-p15.9
1968. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=16#Ex.xi-p1.6
1969. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=16#Ex.xi-p11.1
1970. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=17#Gen.v-p36.1
1971. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=18#Ex.xi-p12.1
1972. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=18#Ex.xi-p1.7
1973. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=20#Ex.xi-p13.1
1974. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=21#Ex.xi-p15.7
1975. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=21#Ex.xi-p1.8
1976. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=23#Gen.xlviii-p16.4
1977. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=23#Ex.xi-p15.3
1978. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=23#Ex.xi-p15.11
1979. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=23#Ex.xi-p15.14
1980. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=24#Ex.xi-p16.1
1981. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=26#Ex.xi-p16.2
1982. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=26#Ex.xi-p1.9
1983. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=28#Ex.xi-p16.4
1984. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=28#Ex.xii-p1.1
1985. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=10&scrV=29#Ex.xi-p16.5
1986. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=1#Ex.xii-p3.1
1987. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=1#Ex.xii-p1.2
1988. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=2#Ex.xii-p3.2
1989. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=3#Ex.xii-p1.3
1990. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=3#Ex.xii-p4.1
1991. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=4#Ex.xii-p6.4
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1993. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=4#Ex.xii-p1.4
1994. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=5#Ex.xii-p6.3
1995. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=7#Ex.xii-p6.5
1996. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=7#Ex.xii-p6.11
1997. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=8#Ex.xi-p16.6
1998. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=8#Ex.xii-p6.6
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2000. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=9#Ex.xii-p6.12
2001. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=10#Ex.xii-p1.6
2002. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=11&scrV=10#Ex.xii-p6.14
2003. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=1#Ex.xiii-p3.1
2004. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=1#Ex.xiii-p1.1
2005. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=2#Deu.xvii-p4.2
2006. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=3#Ex.xiii-p3.3
2007. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=3#Ex.xiii-p8.6
2008. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=5#Ex.xiii-p8.3
2009. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=5#Ex.xiii-p8.4
2010. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=6#Ex.xiii-p4.1
2011. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=6#Ex.xiii-p8.6
2012. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=6#Ex.xiii-p8.7
2013. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=7#Ex.xi-p15.15
2014. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=7#Ex.xiii-p1.3
2015. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=7#Ex.xiii-p6.1
2016. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=7#Ex.xiii-p9.5
2017. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=8#Ex.xiii-p10.3
2018. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=8#Ex.xiii-p1.1
2019. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=10#Ex.xiii-p10.2
2020. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=11#Deu.xxx-p6.3
2021. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=11#Ex.xiii-p5.1
2022. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=11#Ex.xiii-p10.4
2023. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=12#Ex.xiii-p6.2
2024. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=13#Ex.xiii-p1.4
2025. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=13#Ex.xxxv-p25.2
2026. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=14#Ex.xiii-p1.5
2027. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=14#Ex.xiii-p7.1
2028. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=16#Ex.xiii-p11.2
2029. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=17#Ex.xiii-p11.4
2030. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=19#Ex.xiii-p11.3
2031. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=21#Ex.xiii-p1.6
2032. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=22#Deu.xvii-p4.4
2033. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=22#Ex.xiii-p9.2
2034. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=22#Ex.xiii-p14.1
2035. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=23#Ex.xiii-p18.2
2036. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=24#Ex.xiii-p1.7
2037. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=25#Num.x-p4.1
2038. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=26#Deu.xxxiii-p10.3
2039. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=26#Ex.xiii-p15.1
2040. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=27#Ex.xiii-p17.1
2041. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=27#Ex.xiii-p18.1
2042. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=28#Ex.xiii-p1.8
2043. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=29#Ex.xiii-p1.9
2044. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=29#Ex.xiii-p20.1
2045. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=12&scrV=31#Ex.xi-p16.7
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3826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=25&scrV=43#Lev.xxvi-p20.7
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4801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=53#Num.xxviii-p5.2
4802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=54#Num.xxvii-p10.1
4803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=55#Num.xxvii-p10.2
4804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=57#Num.xxvii-p1.6
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4812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=4#Num.xxviii-p5.1
4813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=5#Num.xxviii-p7.1
4814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=7#Num.xxviii-p7.2
4815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=7#Num.xxxvii-p1.1
4816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=8#Num.xxviii-p7.3
4817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=9#Num.xxviii-p7.4
4818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=12#Num.xxviii-p9.2
4819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=12#Num.xxviii-p1.2
4820. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=13#Num.xxviii-p9.3
4821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=13#Gen.xlix-p5.10
4822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=14#Num.xxi-p11.3
4823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=14#Num.xxviii-p9.1
4824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=15#Num.xxviii-p1.3
4825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=18#Num.xxviii-p13.1
4826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=18#Deu.xxxii-p4.5
4827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=18#Num.xxviii-p1.4
4828. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=19#Num.xxviii-p13.3
4829. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=20#Num.xxviii-p13.4
4830. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=21#Num.xxviii-p13.5
4831. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=21#Ex.xxix-p11.6
4832. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=27&scrV=22#Num.xxviii-p14.1
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4841. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=9#Num.xxix-p1.3
4842. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=9#Num.xxix-p6.1
4843. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=10#Num.xxix-p6.3
4844. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=11#Num.xxix-p1.4
4845. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=11#Num.xxix-p6.5
4846. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=15#Num.xxix-p6.6
4847. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=16#Num.xxix-p1.5
4848. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=17#Num.xxix-p8.1
4849. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=18#Deu.xvii-p4.11
4850. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=19#Deu.xvii-p4.8
4851. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=26#Num.xxix-p8.3
4852. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=26#Num.xxix-p1.6
4853. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=28&scrV=27#Num.xxix-p8.7
4854. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=29&scrV=1#Lev.xxiv-p13.3
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4861. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=29&scrV=12#Deu.xvii-p6.2
4862. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=29&scrV=12#Num.xxx-p1.3
4863. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=29&scrV=12#Lev.xxiv-p17.3
4864. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=29&scrV=39#Num.xxx-p5.5
4865. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=29&scrV=39#Num.xxx-p1.4
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4876. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=30&scrV=9#Num.xxxi-p8.1
4877. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=30&scrV=9#Num.xxxi-p8.4
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4879. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=30&scrV=13#Num.xxxi-p4.1
4880. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=30&scrV=15#Num.xxxi-p8.7
4881. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=1#Num.xxxii-p1.1
4882. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=1#Num.i-p3.7
4883. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=2#Num.xxvi-p10.6
4884. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=2#Num.xxxii-p3.2
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4886. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=3#Num.xxxii-p1.2
4887. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=7#Num.xxxii-p8.3
4888. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=7#Num.xxxii-p1.3
4889. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=8#Ex.xv-p23.10
4890. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=9#Num.xxxii-p8.9
4891. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=9#Num.xxxii-p8.11
4892. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=10#Num.xxxii-p8.10
4893. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=11#Num.xxxii-p8.11
4894. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=12#Num.xxxii-p8.11
4895. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=13#Num.xxxii-p1.4
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4897. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=14#Num.xxxii-p20.8
4898. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=14#Num.xxxii-p1.5
4899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=15#Num.xxxii-p12.1
4900. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=16#Num.xxv-p13.5
4901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=19#Num.xxxii-p14.1
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4903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=19#Num.xxxii-p1.6
4904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=21#Num.xxxii-p14.2
4905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=24#Num.xxxii-p13.2
4906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=25#Num.xxxii-p1.7
4907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=29#Num.xxxii-p18.1
4908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=30#Num.xxxii-p18.2
4909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=48#Num.xxxii-p6.1
4910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=48#Num.xxxii-p1.8
4911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=49#Num.xxxii-p20.1
4912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=50#Num.xxxii-p20.3
4913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=50#Num.xxxii-p20.7
4914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=50#Num.xxxii-p17.1
4915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=31&scrV=54#Num.xxxii-p20.9
4916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=1#Num.xxxiii-p4.1
4917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=1#Num.xxxiii-p1.1
4918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=1#Deu.iv-p7.1
4919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=2#Num.xxxiii-p4.2
4920. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=2#Deu.xxxiv-p35.2
4921. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=5#Num.xxxiii-p6.1
4922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=6#Num.xxxiii-p7.1
4923. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=6#Num.xxxiii-p1.2
4924. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=8#Num.xxxiii-p7.2
4925. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=14#Num.xxxiii-p7.3
4926. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=16#Num.xxxiii-p10.1
4927. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=16#Num.xxxiii-p1.3
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4929. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=18#Num.xxxiii-p10.2
4930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=19#Num.xxxiii-p10.3
4931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=20#Num.xxxiii-p11.2
4932. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=20#Num.xxxiii-p1.4
4933. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=22#Num.xxxiii-p11.4
4934. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=23#Num.xxxiii-p11.5
4935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=23#Gen.v-p19.2
4936. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=25#Num.xxxiii-p4.2
4937. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=25#Num.xxxiii-p12.1
4938. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=27#Deu.xxxiv-p11.2
4939. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=27#Deu.xxxiv-p35.5
4940. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=28#Num.xxxiii-p14.1
4941. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=31#Num.xxxiii-p4.2
4942. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=31#Num.xxxiii-p14.2
4943. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=33#Num.xxxiii-p14.3
4944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=38#Num.xxxiii-p14.5
4945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=32&scrV=39#Num.xxxiii-p14.4
4946. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=1#Num.xxxiv-p6.1
4947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=1#Num.xxxiv-p1.1
4948. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=1#Num.i-p3.8
4949. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=2#Num.xxxiv-p4.1
4950. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=3#Num.xxxiv-p6.2
4951. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=4#Num.xxxiv-p6.4
4952. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=4#Ex.xiii-p6.3
4953. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=6#Num.xxxiv-p7.1
4954. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=8#Num.xxxiv-p7.2
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4956. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=14#Num.xxxiv-p7.7
4957. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=15#Num.xxxiv-p7.4
4958. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=16#Num.xxxiv-p7.10
4959. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=38#Num.xxxiv-p7.8
4960. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=40#Num.xxxiv-p7.9
4961. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=50#Num.xxxiv-p1.2
4962. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=52#Num.xxxiv-p9.1
4963. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=53#Num.xxxv-p4.2
4964. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=53#Num.xxxiv-p9.2
4965. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=55#Num.xxxiv-p9.3
4966. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=33&scrV=56#Num.xxxiv-p9.4
4967. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=1#Num.xxxv-p1.1
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4971. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=3#Num.xxxv-p6.3
4972. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=5#Num.xxxv-p6.2
4973. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=6#Num.xxxv-p6.6
4974. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=8#Num.xiv-p8.2
4975. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=12#Num.xxxv-p6.4
4976. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=12#Gen.xx-p21.6
4977. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=13#Num.xviii-p3.1
4978. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=14#Num.xxxv-p3.3
4979. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=16#Num.xxxv-p1.2
4980. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=34&scrV=17#Num.xxxv-p8.1
4981. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=1#Num.xxxvi-p1.1
4982. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=2#Num.xvi-p11.4
4983. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=2#Num.xxxvi-p4.1
4984. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=3#Num.xxxvi-p4.2
4985. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=4#Lev.xxvi-p14.11
4986. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=4#Num.xxxvi-p4.3
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4988. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=9#Num.xxxvi-p1.2
4989. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=10#Deu.xx-p4.2
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4993. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=16#Num.xxxvi-p1.3
4994. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=17#Num.xxxvi-p10.7
4995. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=18#Num.xxxvi-p10.6
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4997. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=20#Num.xxxvi-p10.2
4998. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=20#Num.xxxvi-p10.7
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5001. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=22#Num.xxxvi-p11.1
5002. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=22#Num.xxxvi-p1.4
5003. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=23#Num.xxxvi-p11.2
5004. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=24#Num.xxxvi-p10.17
5005. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=25#Num.xxxvi-p11.4
5006. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=25#Num.xxxvi-p1.5
5007. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=26#Num.xxxvi-p12.6
5008. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=26#Num.xxxvi-p11.5
5009. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=27#Num.xxxvi-p10.18
5010. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=30#Num.xxxvi-p10.14
5011. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=30#Deu.xviii-p6.3
5012. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=30#Deu.xx-p12.2
5013. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=31#Num.xxxvi-p10.12
5014. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=35&scrV=33#Num.xxxvi-p10.11
5015. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=1#Num.xxxvii-p1.2
5016. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=1#Num.xxviii-p3.2
5017. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=2#Num.xxxvii-p3.1
5018. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=2#Num.xxxvii-p3.3
5019. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=3#Num.xxxvii-p3.2
5020. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=5#Num.xxxvii-p5.1
5021. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=5#Num.xxxvii-p1.3
5022. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=7#Num.xxxvii-p5.2
5023. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=8#Num.xxxvii-p6.1
5024. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=8#Num.xxxvii-p1.4
5025. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=10#Num.xxxvii-p1.5
5026. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=10#Num.xxxvii-p7.1
5027. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=13#Num.xxxvii-p1.6
5028. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=36&scrV=13#Num.xxxvii-p8.1
5029. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=38&scrV=4#Ex.xvi-p7.7
5030. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=1#Deu.ii-p3.1
5031. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=1#Deu.ii-p1.1
5032. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=1#Deu.x-p9.23
5033. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=3#Deu.i-p3.6
5034. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=3#Deu.ii-p4.1
5035. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=3#Deu.ii-p1.2
5036. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=5#Deu.ii-p1.1
5037. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=5#Deu.ii-p3.1
5038. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=6#Deu.ii-p4.2
5039. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=6#Num.xi-p5.1
5040. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=6#Deu.ii-p4.3
5041. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=6#Deu.ii-p1.3
5042. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=7#Deu.ii-p4.7
5043. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=8#Deu.ii-p4.8
5044. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=9#Ex.xix-p3.4
5045. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=9#Deu.ii-p8.1
5046. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=9#Deu.ii-p1.4
5047. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=10#Deu.ii-p7.1
5048. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=11#Deu.ii-p7.2
5049. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=12#Deu.ii-p8.2
5050. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=13#Deu.ii-p9.1
5051. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=14#Deu.ii-p10.1
5052. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=15#Deu.ii-p12.1
5053. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=16#Ex.xxiv-p5.3
5054. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=16#Deu.ii-p13.1
5055. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=17#Lev.xxv-p11.3
5056. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=19#Deu.ii-p17.1
5057. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=19#Deu.ii-p1.5
5058. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=20#Deu.ii-p18.1
5059. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=20#Deu.ii-p19.3
5060. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=22#Num.xiv-p3.2
5061. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=22#Deu.ii-p19.2
5062. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=24#Deu.ii-p20.1
5063. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=26#Deu.ii-p22.1
5064. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=27#Deu.ii-p22.2
5065. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=28#Deu.ii-p20.2
5066. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=29#Deu.ii-p21.1
5067. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=29#Num.xv-p10.3
5068. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=30#Deu.ii-p21.2
5069. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=30#Deu.ii-p21.3
5070. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=31#Deu.ii-p21.4
5071. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=32#Deu.ii-p22.3
5072. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=33#Deu.ii-p21.4
5073. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=34#Deu.ii-p23.1
5074. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=34#Deu.ii-p1.6
5075. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=37#Deu.ii-p23.2
5076. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=38#Deu.ii-p23.3
5077. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=39#Deu.ii-p23.4
5078. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Deut&scrCh=1&scrV=41#Deu.ii-p24.1
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6409. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=5&scrV=18#Deu.xxxiv-p29.2
6410. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=3#Num.xxxii-p8.4
6411. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=5#Gen.xxvi-p5.3
6412. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=5#Lev.xxvii-p13.4
6413. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=21#Gen.xvi-p40.1
6414. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=21#Gen.xvii-p28.3
6415. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=24#Ex.xxi-p34.1
6416. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=26#Lev.xviii-p6.2
6417. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=33#Gen.xxvi-p5.3
6418. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=6&scrV=36#Gen.xvi-p20.3
6419. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=7&scrV=3#Deu.xxi-p9.2
6420. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=7&scrV=7#Gen.xv-p10.1
6421. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=7&scrV=13#Gen.xxxviii-p6.2
6422. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=7&scrV=16#Gen.xv-p12.1
6423. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=8&scrV=1#Deu.xxxiv-p26.4
6424. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=9&scrV=8#Ex.iv-p19.2
6425. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=9&scrV=23#Gen.xii-p19.3
6426. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=10&scrV=14#Deu.xxxiii-p41.2
6427. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=10&scrV=14#Deu.v-p23.6
6428. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=10&scrV=16#Deu.xxxiii-p40.3
6429. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=10&scrV=16#Gen.xliii-p16.3
6430. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=10&scrV=16#Ex.xxxv-p10.1
6431. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=11&scrV=1#Deu.xxiv-p5.3
6432. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=11&scrV=15#Num.xxii-p15.6
6433. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=11&scrV=20#Num.xxii-p19.4
6434. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=11&scrV=23#Num.xxii-p19.8
6435. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=12&scrV=1#Deu.xxxiv-p26.5
6436. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=12&scrV=14#Deu.xviii-p14.3
6437. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=4#Gen.xxi-p3.4
6438. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=5#Num.vii-p4.2
6439. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=17#Gen.xxxiii-p26.13
6440. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=18#Ex.iv-p25.3
6441. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=19#Ex.xxi-p34.2
6442. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=19#Lev.xviii-p6.3
6443. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=19#Gen.xvi-p40.2
6444. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=21#Gen.xvii-p28.3
6445. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=23#Gen.xvi-p40.5
6446. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=24#Ex.iii-p4.5
6447. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=13&scrV=25#Num.iii-p5.7
6448. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=17&scrV=13#Gen.xxix-p10.3
6449. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=18&scrV=24#Gen.xxxii-p20.2
6450. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=18&scrV=27#Deu.xxxiv-p37.2
6451. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=20&scrV=12#Num.xxxii-p8.2
6452. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=20&scrV=14#Gen.l-p23.3
6453. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=20&scrV=16#Gen.l-p23.2
6454. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=20&scrV=27#Ex.xxix-p11.4
6455. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Judg&scrCh=21&scrV=9#Lev.xxviii-p14.4
6456. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ruth&scrCh=1&scrV=6#Gen.xiv-p3.2
6457. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ruth&scrCh=2&scrV=12#Ex.xxvi-p18.9
6458. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ruth&scrCh=3&scrV=9#Lev.xxvi-p14.5
6459. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ruth&scrCh=4&scrV=6#Lev.xxvi-p14.6
6460. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ruth&scrCh=4&scrV=7#Deu.xxvi-p6.6
6461. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ruth&scrCh=4&scrV=11#Gen.xiii-p11.1
6462. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=5#Gen.xxx-p12.2
6463. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=6#Gen.xvii-p12.2
6464. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=7#Lev.xi-p22.6
6465. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=10#Gen.xxxi-p5.3
6466. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=11#Num.vii-p4.4
6467. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=11#Gen.xxix-p24.2
6468. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=1&scrV=18#Gen.xxxiv-p3.2
6469. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=5#Num.xxvii-p6.3
6470. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=8#Gen.xiii-p10.1
6471. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=9#Deu.ix-p8.4
6472. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=9#Ex.xi-p15.12
6473. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=18#Ex.iii-p4.6
6474. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=18#Ex.xxix-p7.2
6475. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=29#Ex.v-p26.1
6476. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=30#Gen.vi-p16.2
6477. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=30#Gen.xviii-p8.1
6478. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=2&scrV=35#Gen.vi-p16.2
6479. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=3&scrV=14#Lev.v-p9.5
6480. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=3&scrV=18#Gen.xxiii-p23.4
6481. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=3&scrV=18#Lev.xi-p11.1
6482. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=3&scrV=19#Deu.xix-p19.9
6483. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=6&scrV=3#Ex.xiii-p21.7
6484. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=6&scrV=6#Ex.xiii-p21.7
6485. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=6&scrV=20#Lev.xi-p12.3
6486. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=7&scrV=3#Deu.xxiv-p10.3
6487. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=7&scrV=9#Lev.xviii-p6.4
6488. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=7&scrV=10#Gen.xv-p20.5
6489. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=7&scrV=12#Gen.xv-p20.5
6490. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=7&scrV=17#Ex.xxi-p34.3
6491. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=9&scrV=6#Deu.xix-p14.1
6492. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=9&scrV=9#Num.xxv-p16.3
6493. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=9&scrV=13#Lev.xviii-p6.4
6494. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=9&scrV=24#Lev.viii-p12.2
6495. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=10&scrV=2#Gen.xxxvi-p14.3
6496. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=10&scrV=6#Num.xii-p26.4
6497. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=10&scrV=11#Num.xii-p26.4
6498. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=11&scrV=15#Lev.xviii-p6.4
6499. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=12&scrV=12#Num.ii-p1.1
6500. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=12&scrV=12#Deu.xxxiv-p9.1
6501. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=12&scrV=23#Ex.x-p19.3
6502. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=13&scrV=8#Ex.xxxiii-p8.2
6503. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=13&scrV=8#Ex.xxv-p16.6
6504. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=14&scrV=6#Num.xxxii-p5.1
6505. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=14&scrV=6#Gen.xv-p13.2
6506. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=14&scrV=12#Lev.xxvii-p4.18
6507. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=14&scrV=27#Gen.iv-p22.1
6508. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=14&scrV=32#Gen.x-p10.2
6509. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=14&scrV=32#Lev.xviii-p10.3
6510. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=15&scrV=1#Deu.xxvi-p12.3
6511. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=15&scrV=1#Ex.xviii-p15.5
6512. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=15&scrV=6#Num.xi-p9.1
6513. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=15&scrV=6#Ex.xix-p20.2
6514. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=15&scrV=27#Ex.xi-p5.3
6515. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=15&scrV=30#Gen.xxiv-p9.3
6516. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=16&scrV=6#Gen.v-p4.4
6517. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=16&scrV=6#Gen.xxviii-p3.1
6518. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=16&scrV=7#Gen.xlix-p12.6
6519. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=17&scrV=37#Ex.iii-p4.7
6520. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=17&scrV=43#Num.xxiii-p6.8
6521. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=18&scrV=6#Ex.xvi-p12.2
6522. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=19&scrV=23#Num.xxv-p4.2
6523. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=21&scrV=6#Lev.xxiii-p10.1
6524. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=22&scrV=18#Deu.xxxiv-p19.3
6525. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=22&scrV=18#Ex.xxix-p7.1
6526. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=23&scrV=6#Num.xxxii-p6.2
6527. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=23&scrV=6#Ex.xxix-p11.5
6528. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=24&scrV=13#Gen.xxx-p10.2
6529. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=25&scrV=11#Gen.xxxii-p30.3
6530. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=25&scrV=32#Gen.x-p29.6
6531. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=25&scrV=32#Gen.xxi-p10.1
6532. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=26&scrV=19#Deu.xxv-p6.3
6533. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=26&scrV=21#Gen.xxxiv-p7.3
6534. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=26&scrV=25#Gen.xxxiv-p7.3
6535. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=30&scrV=1#Ex.xviii-p15.6
6536. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=30&scrV=6#Num.xv-p15.5
6537. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=30&scrV=16#Gen.viii-p33.4
6538. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Sam&scrCh=30&scrV=24#Num.xxxii-p17.3
6539. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=1&scrV=1#Ex.xviii-p15.6
6540. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=2&scrV=26#Deu.xxxiii-p37.13
6541. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=3&scrV=29#Lev.xvi-p3.3
6542. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=6&scrV=8#Lev.xi-p8.1
6543. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=6&scrV=14#Ex.xxix-p7.3
6544. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=7&scrV=18#Gen.xvii-p28.5
6545. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=7&scrV=18#Gen.xix-p31.3
6546. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=7&scrV=18#Gen.xxxiii-p26.15
6547. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=7&scrV=18#Gen.xxii-p10.4
6548. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=7&scrV=23#Deu.xxxiv-p43.2
6549. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=8&scrV=2#Num.xxv-p17.3
6550. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=8&scrV=11#Num.xxxii-p20.5
6551. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=8&scrV=12#Ex.xviii-p15.6
6552. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=13&scrV=12#Deu.xxiv-p16.2
6553. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=13&scrV=12#Gen.xxxv-p5.2
6554. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=13&scrV=15#Gen.xxxv-p3.4
6555. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=13&scrV=22#Lev.xx-p17.2
6556. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=13&scrV=31#Gen.xliii-p22.3
6557. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=15&scrV=25#Gen.xliv-p8.1
6558. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=19&scrV=24#Num.vii-p7.2
6559. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=21&scrV=9#Deu.xxv-p11.3
6560. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=21&scrV=14#Deu.xxv-p11.3
6561. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=22&scrV=1#Ex.xvi-p3.2
6562. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=23&scrV=1#Num.xxv-p4.4
6563. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=23&scrV=16#Gen.x-p10.5
6564. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=24&scrV=8#Num.ii-p9.3
6565. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=24&scrV=15#Ex.xiii-p20.2
6566. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=24&scrV=18#Lev.xviii-p6.5
6567. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Sam&scrCh=24&scrV=24#Gen.xxiv-p9.7
6568. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=1&scrV=50#Num.xxxvi-p12.3
6569. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=2&scrV=28#Num.xxxvi-p12.3
6570. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=3&scrV=27#Ex.iii-p8.2
6571. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=4&scrV=20#Gen.xiv-p25.2
6572. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=4&scrV=22#Num.xvi-p4.4
6573. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=4&scrV=22#Lev.iv-p7.4
6574. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=4&scrV=33#Lev.xv-p5.4
6575. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=6&scrV=1#Ex.xxvii-p3.1
6576. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=8&scrV=31#Lev.vi-p3.3
6577. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=8&scrV=41#Lev.xxiii-p14.7
6578. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=8&scrV=56#Deu.xxvii-p5.2
6579. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=9&scrV=8#Deu.xxx-p23.3
6580. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=10&scrV=28#Deu.xviii-p14.5
6581. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=11&scrV=1#Deu.xviii-p14.8
6582. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=11&scrV=1#Gen.vii-p3.8
6583. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=12&scrV=4#Deu.xviii-p14.9
6584. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=12&scrV=33#Lev.xxiv-p6.1
6585. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=13&scrV=6#Num.xiii-p14.2
6586. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=15&scrV=15#Lev.xxviii-p8.2
6587. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=17&scrV=1#Deu.xxix-p15.12
6588. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=17&scrV=13#Num.xvi-p6.4
6589. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=23#Lev.xviii-p6.6
6590. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=27#Deu.v-p18.5
6591. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=28#Deu.xv-p6.2
6592. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=31#Deu.xxviii-p6.1
6593. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=36#Gen.xvi-p24.1
6594. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=36#Ex.iv-p26.4
6595. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=38#Lev.x-p10.3
6596. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=18&scrV=43#Gen.ix-p8.3
6597. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=20&scrV=5#Deu.xxix-p15.17
6598. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=20&scrV=11#Gen.xxiii-p4.2
6599. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=20&scrV=28#Num.xxiv-p26.2
6600. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=20&scrV=31#Deu.xxiv-p15.2
6601. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=21&scrV=3#Lev.xxvi-p14.2
6602. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=21&scrV=3#Gen.xxvi-p27.3
6603. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=21&scrV=9#Gen.xli-p11.3
6604. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=21&scrV=29#Ex.ix-p22.3
6605. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=22&scrV=6#Deu.xix-p19.4
6606. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Kgs&scrCh=22&scrV=34#Deu.xxxiii-p32.7
6607. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=1&scrV=39#Ex.xxxi-p10.5
6608. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=2&scrV=17#Gen.vi-p21.1
6609. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=2&scrV=23#Lev.xiv-p9.2
6610. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=2&scrV=24#Lev.xxvii-p13.14
6611. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=2&scrV=24#Num.xxiii-p6.6
6612. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=4&scrV=23#Num.xxix-p6.9
6613. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=5&scrV=1#Lev.xiv-p3.1
6614. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=5&scrV=10#Lev.xv-p5.7
6615. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=5&scrV=12#Ex.xxxi-p8.4
6616. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=5&scrV=23#Num.viii-p7.3
6617. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=5&scrV=23#Gen.xxx-p10.6
6618. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=5&scrV=23#Ex.xxxvi-p12.5
6619. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=6&scrV=5#Ex.xxiii-p10.2
6620. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=6&scrV=26#Gen.xlii-p15.2
6621. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=6&scrV=28#Deu.xxix-p26.5
6622. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=7&scrV=2#Deu.xxxv-p4.5
6623. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=7&scrV=3#Lev.xiv-p13.3
6624. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=7&scrV=4#Num.xv-p5.3
6625. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=8&scrV=20#Gen.xxviii-p21.2
6626. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=8&scrV=22#Gen.xxviii-p21.2
6627. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=9&scrV=32#Ex.xxxiii-p30.3
6628. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=12&scrV=14#Lev.xxviii-p4.3
6629. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=14&scrV=6#Deu.xxv-p11.2
6630. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=15&scrV=29#Num.xxxiii-p15.1
6631. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=17&scrV=6#Deu.xxix-p15.24
6632. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=17&scrV=24#Deu.xxix-p15.29
6633. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=17&scrV=31#Deu.iii-p10.9
6634. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=18&scrV=4#Num.xxii-p12.3
6635. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=20&scrV=8#Gen.xvi-p20.3
6636. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=20&scrV=19#Gen.xvi-p34.6
6637. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=21&scrV=13#Gen.vii-p15.2
6638. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=22&scrV=20#Gen.xvi-p33.2
6639. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=22&scrV=20#Gen.viii-p12.1
6640. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=23&scrV=6#Gen.xxiv-p12.4
6641. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=24&scrV=3#Gen.x-p13.5
6642. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=24&scrV=15#Deu.xxix-p15.25
6643. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=24&scrV=15#Deu.xxix-p15.25
6644. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=25&scrV=7#Deu.xxix-p15.25
6645. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=25&scrV=12#ii-p8.4
6646. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Kgs&scrCh=25&scrV=21#Deu.xxix-p15.25
6647. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=1&scrV=35#Gen.xxxvii-p1.7
6648. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=4&scrV=43#Deu.xxvi-p12.4
6649. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=5&scrV=1#Deu.xxxiv-p26.2
6650. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=5&scrV=18#Gen.l-p15.3
6651. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=5&scrV=19#Deu.xxxiv-p34.2
6652. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=5&scrV=22#Deu.xxxiv-p34.2
6653. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=7&scrV=2#Gen.xlvii-p10.7
6654. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=9&scrV=30#Ex.xxxi-p10.6
6655. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=10&scrV=13#Lev.xx-p26.1
6656. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=12&scrV=8#Deu.xxxiv-p34.3
6657. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=12&scrV=8#Gen.l-p15.2
6658. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=12&scrV=32#Deu.xxxiv-p31.4
6659. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=15&scrV=13#Num.viii-p7.6
6660. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=17&scrV=24#Gen.xvi-p8.1
6661. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=22&scrV=14#ii-p8.2
6662. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=23&scrV=24#Num.v-p5.2
6663. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=24&scrV=2#Lev.xi-p5.4
6664. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=26&scrV=5#Gen.ii-p38.7
6665. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=26&scrV=26#Num.xxxii-p20.6
6666. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=28&scrV=3#Num.xxxii-p13.1
6667. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=29&scrV=4#Deu.xviii-p14.11
6668. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Chr&scrCh=29&scrV=14#Deu.xxvii-p8.2
6669. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=1&scrV=7#Gen.xlvii-p5.1
6670. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=2&scrV=14#Ex.xxxii-p4.6
6671. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=3&scrV=1#Gen.xxiii-p28.2
6672. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=5&scrV=12#Num.xi-p3.1
6673. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=5&scrV=13#Lev.x-p7.3
6674. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=6&scrV=1#Ex.xx-p7.2
6675. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=6&scrV=5#Deu.xiii-p9.4
6676. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=6&scrV=8#Lev.xxviii-p4.2
6677. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=7&scrV=1#Gen.xvi-p40.3
6678. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=7&scrV=1#Lev.x-p10.2
6679. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=7&scrV=12#Deu.xiii-p9.3
6680. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=9&scrV=26#Num.xxxv-p3.2
6681. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=9&scrV=26#Gen.xvi-p43.4
6682. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=12&scrV=8#Lev.xxvii-p13.10
6683. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=12&scrV=8#Deu.xxix-p20.2
6684. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=13&scrV=11#Lev.xxv-p5.3
6685. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=13&scrV=12#Num.xi-p3.14
6686. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=13&scrV=14#Deu.xxxiv-p12.2
6687. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=16&scrV=9#Deu.xxxiii-p13.7
6688. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=16&scrV=9#Ex.ix-p18.2
6689. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=17&scrV=8#Deu.xxxiv-p18.3
6690. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=19&scrV=5#Deu.xvii-p9.3
6691. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=19&scrV=6#Lev.xxv-p11.5
6692. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=19&scrV=8#Deu.xvii-p9.3
6693. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=20&scrV=6#Ex.iv-p10.8
6694. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=20&scrV=21#Gen.xv-p20.5
6695. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=21&scrV=8#Gen.xxvi-p16.2
6696. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=22&scrV=11#Lev.xxii-p11.2
6697. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=24&scrV=22#Gen.v-p29.2
6698. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=24&scrV=22#Gen.x-p13.1
6699. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=25&scrV=16#Gen.xx-p7.12
6700. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=25&scrV=16#Ex.xi-p7.5
6701. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=26&scrV=16#Lev.xi-p3.8
6702. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=26&scrV=21#Lev.xiv-p13.2
6703. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=28&scrV=20#Deu.xxix-p15.16
6704. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=28&scrV=22#Lev.xxvii-p9.3
6705. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=29&scrV=17#Ex.xli-p3.3
6706. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=29&scrV=21#Num.xvi-p8.7
6707. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=29&scrV=27#Num.xi-p3.20
6708. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=29&scrV=36#Ex.xl-p5.1
6709. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=30&scrV=15#Num.x-p9.3
6710. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=30&scrV=23#Num.xxx-p5.6
6711. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=31&scrV=1#Deu.viii-p8.3
6712. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=31&scrV=5#Lev.iii-p9.4
6713. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=32&scrV=31#Gen.x-p21.2
6714. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=34&scrV=3#Deu.viii-p8.4
6715. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=34&scrV=7#Deu.viii-p8.4
6716. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=34&scrV=14#Deu.xxxii-p22.3
6717. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=34&scrV=30#Deu.xxxii-p13.3
6718. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=35&scrV=17#Deu.xvii-p4.12
6719. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=36&scrV=12#Ex.xi-p4.3
6720. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=36&scrV=16#Gen.xx-p7.11
6721. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=36&scrV=21#Lev.xxvii-p13.21
6722. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Chr&scrCh=36&scrV=21#Ex.xxiv-p8.2
6723. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=2&scrV=63#Ex.xxix-p11.7
6724. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=3&scrV=8#Num.v-p5.3
6725. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=4&scrV=12#Ex.ii-p7.2
6726. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=6&scrV=9#Lev.xxiii-p14.8
6727. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=6&scrV=10#Gen.xlviii-p12.4
6728. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=7&scrV=20#Lev.iii-p8.3
6729. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=8&scrV=35#Num.xvi-p8.9
6730. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=9&scrV=1#Gen.vii-p3.9
6731. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=9&scrV=1#Lev.xxvii-p17.3
6732. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=9&scrV=1#Deu.viii-p7.3
6733. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezra&scrCh=9&scrV=4#Ex.xxxiv-p8.2
6734. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=1&scrV=9#Deu.xxxi-p6.3
6735. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=5&scrV=5#Ex.xxiii-p20.2
6736. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=5&scrV=7#Ex.xxiii-p20.2
6737. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=5&scrV=8#Lev.xxvi-p22.4
6738. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=5&scrV=15#Lev.xxvi-p11.4
6739. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=5&scrV=15#Gen.xliii-p11.2
6740. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=5&scrV=15#Ex.xix-p18.2
6741. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=6&scrV=3#Lev.xi-p14.4
6742. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=6&scrV=10#Deu.xxxiv-p21.5
6743. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=8&scrV=3#Deu.xxxii-p13.4
6744. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=8&scrV=7#Deu.xxxiv-p18.2
6745. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=8&scrV=8#ii-p7.7
6746. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=8&scrV=10#Lev.iv-p7.7
6747. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=8&scrV=15#Lev.xxiv-p17.5
6748. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=2#Lev.xxvii-p17.3
6749. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=5#Gen.ii-p11.2
6750. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=13#Deu.xxxiii-p17.2
6751. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=17#Num.xv-p6.3
6752. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=19#Num.x-p14.6
6753. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=19#Ex.xiv-p15.2
6754. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=9&scrV=20#Num.xxvii-p14.3
6755. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=10&scrV=29#Deu.xxviii-p9.6
6756. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=13&scrV=1#Deu.xxiv-p6.2
6757. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=13&scrV=1#Deu.xxiv-p3.1
6758. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=13&scrV=1#Deu.viii-p7.3
6759. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Neh&scrCh=13&scrV=17#Num.xvi-p11.7
6760. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=1&scrV=4#Ex.xvii-p12.9
6761. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=2&scrV=8#Gen.xiii-p33.1
6762. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=3&scrV=8#Ex.ii-p7.2
6763. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=4&scrV=11#Lev.xvii-p4.2
6764. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=5&scrV=12#Ex.xv-p6.1
6765. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=9&scrV=1#Gen.xxxii-p13.6
6766. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Esth&scrCh=9&scrV=19#Lev.xxiv-p3.3
6767. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=1&scrV=5#Gen.xviii-p21.3
6768. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=1&scrV=5#Ex.xx-p9.2
6769. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=1&scrV=5#Lev.v-p3.2
6770. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=1&scrV=5#Lev.xviii-p4.1
6771. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=1&scrV=21#Gen.iii-p9.4
6772. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=2&scrV=10#Gen.xxxi-p6.3
6773. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=3&scrV=11#Ex.ii-p12.2
6774. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=3&scrV=20#Gen.v-p36.5
6775. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=4&scrV=12#Deu.vi-p3.4
6776. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=4&scrV=16#Ex.iv-p8.2
6777. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=4&scrV=19#Gen.iii-p9.5
6778. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=5&scrV=14#Gen.xx-p8.3
6779. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=5&scrV=23#Lev.xxvii-p4.14
6780. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=5&scrV=23#Gen.x-p12.2
6781. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=5&scrV=26#Gen.xvi-p35.1
6782. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=7&scrV=2#Deu.xxv-p10.5
6783. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=7&scrV=2#Gen.ii-p16.12
6784. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=7&scrV=4#Deu.xxix-p28.6
6785. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=8&scrV=4#Lev.xi-p11.2
6786. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=8&scrV=7#Ex.ii-p3.6
6787. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=9&scrV=15#Gen.xlv-p13.1
6788. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=9&scrV=18#Lev.xxvii-p4.16
6789. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=9&scrV=23#Gen.xxiii-p21.1
6790. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=10&scrV=9#Gen.iii-p9.6
6791. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=10&scrV=22#Gen.ii-p14.5
6792. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=10&scrV=22#Gen.xii-p29.6
6793. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=11&scrV=10#Gen.vii-p24.2
6794. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=11&scrV=10#Gen.xxxi-p6.5
6795. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=11&scrV=16#Gen.xlii-p13.2
6796. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=7#Gen.ii-p30.6
6797. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=9#Gen.ii-p30.6
6798. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=14#Gen.ix-p6.1
6799. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=14#Gen.xxxi-p6.5
6800. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=15#Gen.viii-p28.2
6801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=16#Num.xxxii-p3.3
6802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=16#Gen.xxviii-p10.3
6803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=12&scrV=23#Num.ii-p10.11
6804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=13&scrV=26#Gen.xliii-p14.2
6805. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=14&scrV=1#Gen.iv-p39.7
6806. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=14&scrV=1#Gen.xlviii-p11.5
6807. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=14&scrV=13#Gen.ix-p3.8
6808. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=15&scrV=20#Gen.v-p36.4
6809. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=15&scrV=25#Num.xvi-p10.2
6810. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=16&scrV=4#Lev.xx-p18.6
6811. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=17&scrV=14#Gen.iii-p9.8
6812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=18&scrV=5#Ex.xi-p15.4
6813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=18&scrV=15#Gen.xx-p21.4
6814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=18&scrV=18#Gen.iv-p66.3
6815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=19&scrV=25#Lev.xxvi-p14.7
6816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=19&scrV=25#Num.xxv-p17.5
6817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=20&scrV=14#Deu.xxxiii-p37.14
6818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=20&scrV=27#Deu.xxxiii-p3.4
6819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=20&scrV=27#Gen.v-p29.5
6820. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=20&scrV=27#Gen.viii-p17.3
6821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=7#Gen.xvi-p32.2
6822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=9#Deu.viii-p12.4
6823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=10#Ex.xxiv-p16.3
6824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=12#Gen.v-p48.1
6825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=19#Gen.xvi-p32.2
6826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=25#Gen.iv-p51.3
6827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=28#Deu.xxxiii-p39.5
6828. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=21&scrV=32#Gen.xvi-p34.3
6829. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=22&scrV=12#Gen.ii-p18.11
6830. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=22&scrV=15#Gen.viii-p34.2
6831. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=22&scrV=20#Gen.xiv-p22.1
6832. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=22&scrV=23#Num.vi-p4.2
6833. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=22&scrV=23#Lev.xv-p12.4
6834. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=22&scrV=28#Gen.xxv-p12.1
6835. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=23&scrV=3#Gen.xxxii-p20.3
6836. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=23&scrV=4#Gen.xxxiii-p12.1
6837. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=23&scrV=6#Gen.xxxiii-p26.2
6838. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=23&scrV=16#Ex.xv-p16.5
6839. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=24&scrV=1#Ex.vii-p3.4
6840. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=24&scrV=15#Num.vi-p10.3
6841. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=24&scrV=24#Num.xxii-p19.18
6842. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=25&scrV=4#Gen.iv-p39.6
6843. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=7#Gen.ii-p18.3
6844. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=8#Gen.viii-p16.5
6845. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=9#Num.v-p8.7
6846. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=9#Ex.xx-p7.4
6847. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=9#Ex.xxv-p13.6
6848. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=9#Ex.xxxiv-p19.2
6849. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=12#Ex.xv-p20.2
6850. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=13#Gen.ii-p14.2
6851. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=13#Gen.ii-p24.1
6852. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=26&scrV=14#Ex.iv-p25.4
6853. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=27&scrV=16#Ex.xiii-p21.9
6854. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=27&scrV=20#Ex.xv-p23.7
6855. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=27&scrV=22#Deu.xxix-p14.2
6856. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=28&scrV=2#Deu.ix-p11.3
6857. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=28&scrV=5#Deu.xxxiv-p24.7
6858. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=28&scrV=5#Gen.iii-p9.7
6859. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=28&scrV=25#Gen.viii-p28.8
6860. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=28&scrV=28#Deu.v-p17.2
6861. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=29&scrV=13#Deu.xvii-p6.5
6862. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=30&scrV=1#Lev.xx-p27.3
6863. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=30&scrV=12#Lev.xx-p27.3
6864. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=1#Gen.xl-p10.3
6865. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=1#Gen.xxi-p22.5
6866. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=3#Num.xvii-p27.5
6867. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=3#Gen.xx-p21.2
6868. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=7#Gen.xxvi-p26.5
6869. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=11#Lev.xxi-p13.2
6870. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=13#Num.xxiii-p19.12
6871. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=13#Deu.xxv-p10.3
6872. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=13#Ex.xvii-p7.4
6873. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=13#Lev.xxvi-p20.9
6874. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=13#Ex.xxii-p13.4
6875. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=15#Gen.xvii-p14.3
6876. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=17#Gen.xix-p5.4
6877. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=28#Ex.xxxiii-p30.2
6878. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=33#Gen.iv-p23.1
6879. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=33#Gen.xxxviii-p15.1
6880. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=37#Gen.xix-p23.3
6881. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=31&scrV=39#Gen.xxiv-p9.5
6882. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=32&scrV=6#Lev.xx-p27.2
6883. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=32&scrV=8#Gen.iii-p8.5
6884. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=32&scrV=9#Num.ix-p12.5
6885. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=32&scrV=14#Ex.iv-p8.2
6886. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=4#Gen.iii-p8.4
6887. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=6#Gen.iii-p8.3
6888. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=6#Deu.v-p19.8
6889. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=14#Ex.xxi-p3.2
6890. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=15#Gen.xli-p5.1
6891. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=15#Gen.xxxii-p13.5
6892. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=23#Lev.xv-p4.2
6893. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=33&scrV=23#Gen.xli-p8.2
6894. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=34&scrV=10#Gen.xix-p29.2
6895. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=34&scrV=19#Ex.xxxi-p6.4
6896. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=34&scrV=19#Lev.v-p11.5
6897. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=34&scrV=19#Ex.xiii-p20.4
6898. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=35&scrV=6#Deu.xxxiii-p7.5
6899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=35&scrV=10#Gen.ii-p1.1
6900. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=35&scrV=11#Gen.iii-p35.2
6901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=36&scrV=13#Ex.iii-p26.4
6902. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=36&scrV=13#Ex.viii-p13.2
6903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=36&scrV=14#Lev.xv-p5.9
6904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=37&scrV=11#Gen.viii-p16.6
6905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=37&scrV=12#Gen.viii-p17.1
6906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=37&scrV=18#Gen.ii-p18.3
6907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=4#Gen.ii-p35.1
6908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=6#Lev.xxiv-p13.6
6909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=9#Gen.viii-p16.2
6910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=10#Gen.ii-p21.5
6911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=10#Gen.x-p16.2
6912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=19#Gen.ii-p16.2
6913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=22#Gen.ii-p18.8
6914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=22#Gen.viii-p16.4
6915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=22#Ex.x-p18.2
6916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=24#Gen.ii-p16.2
6917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=38&scrV=36#Ex.xxxii-p5.3
6918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=39&scrV=6#Gen.iv-p48.2
6919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=39&scrV=9#Num.xxv-p9.4
6920. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=39&scrV=20#Num.xiv-p12.10
6921. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=40&scrV=11#Gen.xii-p15.1
6922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=40&scrV=12#Ex.xv-p23.12
6923. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=40&scrV=12#Ex.vii-p3.5
6924. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=41&scrV=1#Gen.ii-p30.2
6925. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=41&scrV=34#Ex.vi-p5.3
6926. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Job&scrCh=42&scrV=8#Gen.xxi-p23.3
6927. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=1&scrV=2#Deu.xviii-p17.2
6928. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=1&scrV=2#ii-p7.1
6929. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=1&scrV=2#Lev.ix-p13.7
6930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=1&scrV=3#Num.xviii-p10.2
6931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=1&scrV=3#Gen.iii-p18.3
6932. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=2&scrV=1#Ex.ii-p9.2
6933. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=2&scrV=1#Gen.xxxviii-p10.7
6934. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=2&scrV=4#Ex.ii-p13.3
6935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=2&scrV=8#Lev.xxvi-p21.3
6936. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=2&scrV=11#Ex.xx-p10.2
6937. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=2&scrV=12#Gen.xxviii-p15.3
6938. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=4&scrV=4#Ex.xxi-p27.3
6939. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=4&scrV=6#Gen.xxviii-p19.4
6940. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=4&scrV=7#Num.vii-p14.4
6941. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=4&scrV=8#Lev.xxvii-p4.13
6942. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=4&scrV=8#Num.xxv-p10.3
6943. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=5&scrV=3#Gen.ix-p12.2
6944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=5&scrV=3#Gen.xx-p28.3
6945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=7&scrV=12#Deu.xxxiii-p45.4
6946. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=7&scrV=12#Ex.ix-p4.2
6947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=7&scrV=12#Gen.x-p18.11
6948. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=7&scrV=16#Ex.xxii-p16.6
6949. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=8&scrV=3#Gen.ii-p18.4
6950. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=8&scrV=3#Gen.ii-p25.9
6951. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=9&scrV=15#Num.xvii-p27.6
6952. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=10&scrV=4#Deu.ix-p16.9
6953. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=10&scrV=8#Deu.xxviii-p15.2
6954. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=10&scrV=17#Gen.xvii-p25.1
6955. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=10&scrV=17#Gen.xxiii-p22.2
6956. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=11&scrV=6#Gen.xx-p21.3
6957. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=11&scrV=7#Gen.v-p9.4
6958. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=11&scrV=8#Lev.xxvi-p7.3
6959. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=12&scrV=4#Num.xxiv-p5.8
6960. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=12&scrV=5#Ex.vii-p3.3
6961. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=14&scrV=1#Gen.vii-p12.4
6962. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=15&scrV=1#Ex.xxvii-p3.3
6963. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=15&scrV=4#Gen.xv-p26.3
6964. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=15&scrV=5#Deu.xxviii-p15.4
6965. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=16&scrV=4#Lev.iv-p7.9
6966. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=16&scrV=5#Gen.xviii-p7.5
6967. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=16&scrV=10#Lev.viii-p9.10
6968. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=16&scrV=15#Num.xii-p35.5
6969. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=17&scrV=8#Ex.xiv-p15.7
6970. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=17&scrV=14#Gen.v-p43.2
6971. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=17&scrV=14#Gen.xxxvii-p5.5
6972. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=7#Deu.xxxiv-p5.2
6973. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=8#Deu.v-p19.3
6974. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=11#Ex.xx-p7.3
6975. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=12#Ex.x-p18.8
6976. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=16#Gen.ix-p14.2
6977. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=28#Num.ix-p3.4
6978. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=33#Gen.l-p17.3
6979. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=18&scrV=40#Gen.l-p8.3
6980. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=19&scrV=1#Deu.v-p19.7
6981. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=19&scrV=1#Gen.ii-p27.1
6982. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=19&scrV=10#Ex.xxxviii-p6.3
6983. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=19&scrV=12#Num.xvi-p8.13
6984. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=19&scrV=12#Lev.v-p11.3
6985. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=20&scrV=1#Deu.xxxiv-p12.3
6986. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=20&scrV=5#Ex.xviii-p15.2
6987. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=20&scrV=7#Deu.xviii-p14.4
6988. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=21&scrV=7#Deu.xxix-p14.3
6989. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=21&scrV=8#Deu.xxxiii-p32.6
6990. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=21&scrV=8#Gen.viii-p28.7
6991. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=21&scrV=12#Deu.xxxiii-p32.6
6992. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=21&scrV=12#Deu.viii-p12.3
6993. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=22&scrV=4#Gen.xxxiii-p13.2
6994. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=22&scrV=9#Gen.xxii-p11.5
6995. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=22&scrV=9#Ex.iii-p7.3
6996. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=22&scrV=12#Deu.xxxiv-p26.3
6997. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=22&scrV=26#Lev.xxvii-p4.10
6998. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=22&scrV=29#Gen.xlviii-p21.7
6999. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=23&scrV=4#Deu.xxxv-p4.3
7000. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=24&scrV=1#Gen.xv-p20.3
7001. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=24&scrV=3#Ex.xxxi-p8.5
7002. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=24&scrV=3#Lev.xvi-p7.1
7003. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=25&scrV=11#Ex.xxxiii-p38.3
7004. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=25&scrV=14#Gen.vii-p22.2
7005. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=25&scrV=14#Gen.xix-p18.1
7006. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=26&scrV=4#Ex.ix-p21.4
7007. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=26&scrV=6#Lev.xxiii-p5.3
7008. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=26&scrV=6#Deu.xxii-p6.6
7009. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=26&scrV=6#Ex.ix-p21.4
7010. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=26&scrV=6#Ex.xx-p9.6
7011. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=26&scrV=6#Ex.xxxi-p8.8
7012. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=4#Num.x-p12.1
7013. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=4#Gen.xxxvi-p3.6
7014. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=4#Ex.xvi-p11.9
7015. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=4#Deu.xxxiv-p21.5
7016. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=4#Ex.xli-p10.2
7017. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=5#Num.xvii-p35.2
7018. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=5#Ex.xxvii-p6.8
7019. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=10#Ex.iii-p5.5
7020. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=11#Gen.xxv-p11.6
7021. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=27&scrV=13#Gen.xlvi-p14.2
7022. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=28&scrV=4#Deu.xxiv-p6.8
7023. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=28&scrV=26#Lev.xxvii-p11.3
7024. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=30&scrV=1#Deu.xxi-p8.2
7025. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=30&scrV=6#Gen.xxiii-p4.3
7026. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=31&scrV=7#Gen.xvi-p7.2
7027. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=31&scrV=20#Num.xvii-p35.2
7028. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=31&scrV=22#Gen.xvii-p25.3
7029. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=5#Num.xv-p28.4
7030. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=5#Gen.xvii-p24.2
7031. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=5#Lev.v-p5.8
7032. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=6#Gen.viii-p35.3
7033. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=7#Deu.xxxiv-p44.3
7034. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=8#Gen.xxx-p5.5
7035. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=32&scrV=8#Gen.xxv-p11.5
7036. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=33&scrV=6#Gen.ii-p14.2
7037. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=33&scrV=7#Gen.viii-p16.1
7038. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=33&scrV=13#Gen.vii-p19.3
7039. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=33&scrV=15#Num.xvii-p21.5
7040. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=33&scrV=17#Deu.xviii-p14.4
7041. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=34&scrV=7#Num.iv-p10.5
7042. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=34&scrV=7#Gen.xxxiii-p3.4
7043. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=34&scrV=7#Ex.xxvii-p4.2
7044. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=34&scrV=10#Gen.xlviii-p16.6
7045. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=35&scrV=13#Lev.xvii-p16.4
7046. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=36&scrV=1#Gen.xxi-p18.2
7047. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=36&scrV=6#Deu.xxxiii-p5.1
7048. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=36&scrV=6#Gen.ii-p41.2
7049. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=36&scrV=6#Ex.x-p3.5
7050. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=36&scrV=8#Ex.xxvi-p20.7
7051. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=6#Gen.xlii-p11.3
7052. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=12#Gen.xvi-p30.2
7053. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=16#Num.xxxv-p5.2
7054. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=19#Gen.xlviii-p13.3
7055. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=19#Gen.xxvii-p11.3
7056. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=23#Num.x-p14.13
7057. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=23#Ex.xli-p3.1
7058. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=37&scrV=37#Gen.xvi-p34.5
7059. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=38&scrV=13#Lev.xx-p14.2
7060. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=38&scrV=13#Num.xiii-p6.1
7061. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=38&scrV=13#Gen.xiii-p12.2
7062. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=39&scrV=1#Gen.xxxv-p3.7
7063. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=39&scrV=2#Lev.xi-p22.5
7064. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=39&scrV=3#Num.xii-p5.1
7065. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=39&scrV=4#Gen.xlviii-p11.4
7066. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=39&scrV=5#Gen.v-p4.8
7067. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=40&scrV=6#Ex.xxii-p6.4
7068. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=42&scrV=1#Num.x-p7.3
7069. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=42&scrV=7#Gen.ii-p21.3
7070. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=2#Deu.xxxiv-p46.1
7071. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=3#Num.xv-p14.2
7072. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=3#Deu.xxi-p14.4
7073. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=20#Gen.xvii-p27.2
7074. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=20#Ex.xxi-p6.2
7075. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=25#Gen.iv-p35.5
7076. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=44&scrV=25#Lev.xv-p5.8
7077. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=45&scrV=2#Ex.v-p15.5
7078. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=45&scrV=10#Gen.iii-p40.4
7079. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=45&scrV=13#Ex.xxvii-p6.4
7080. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=45&scrV=14#Ex.xxxvii-p6.2
7081. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=46&scrV=1#Deu.v-p18.3
7082. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=46&scrV=4#Gen.iii-p18.5
7083. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=46&scrV=5#Num.iii-p3.6
7084. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=46&scrV=5#Deu.v-p18.3
7085. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=46&scrV=8#Gen.viii-p31.1
7086. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=47&scrV=4#Num.iii-p3.3
7087. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=47&scrV=4#Deu.xxxiv-p50.1
7088. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=47&scrV=4#Gen.iii-p20.2
7089. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=48&scrV=12#Gen.xiv-p24.7
7090. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=48&scrV=14#Num.x-p14.10
7091. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=49&scrV=6#Num.xxxvi-p10.13
7092. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=49&scrV=6#Gen.xxvi-p27.4
7093. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=49&scrV=14#Lev.xxvi-p21.6
7094. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=49&scrV=14#Gen.xvi-p28.4
7095. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=49&scrV=18#Deu.xvi-p4.11
7096. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=49&scrV=18#Deu.xxxiv-p35.3
7097. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=3#Deu.vi-p5.11
7098. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=5#Gen.xvi-p40.4
7099. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=5#Ex.xxv-p9.1
7100. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=5#Lev.ix-p9.1
7101. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=6#Deu.xxxiii-p3.5
7102. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=9#Gen.xxiii-p7.1
7103. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=20#Deu.xxiii-p13.4
7104. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=50&scrV=20#Gen.v-p23.5
7105. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=2#Lev.xv-p5.6
7106. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=4#Lev.vi-p4.2
7107. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=5#Gen.vi-p5.2
7108. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=5#Lev.xiii-p3.4
7109. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=6#Lev.xx-p11.2
7110. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=9#Num.vi-p12.9
7111. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=12#Ex.xxii-p5.2
7112. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=51&scrV=17#Gen.xxiii-p22.3
7113. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=53&scrV=5#Num.xxiii-p4.6
7114. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=53&scrV=5#Gen.v-p36.4
7115. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=55&scrV=6#Gen.ix-p12.4
7116. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=55&scrV=9#Gen.xii-p19.4
7117. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=55&scrV=15#Num.xvii-p27.7
7118. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=56&scrV=8#Gen.xiii-p24.4
7119. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=58&scrV=3#Gen.xxviii-p12.1
7120. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=59&scrV=11#Gen.v-p37.2
7121. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=60&scrV=6#Num.xxviii-p5.4
7122. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=60&scrV=7#Gen.l-p8.4
7123. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=62&scrV=10#Deu.xviii-p14.10
7124. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=63&scrV=1#Ex.xvi-p15.2
7125. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=64&scrV=7#Deu.xxxiii-p32.5
7126. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=64&scrV=8#Lev.xxv-p13.2
7127. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=64&scrV=8#Num.xxiv-p5.9
7128. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=65&scrV=9#Deu.xii-p8.3
7129. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=65&scrV=9#Deu.xxix-p7.8
7130. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=65&scrV=9#Deu.xxxiv-p24.1
7131. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=65&scrV=9#Gen.ii-p18.7
7132. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=66&scrV=1#Ex.xvi-p7.10
7133. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=66&scrV=6#Ex.xv-p22.1
7134. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=66&scrV=13#Gen.xxix-p24.2
7135. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=66&scrV=13#Gen.xxxvi-p3.7
7136. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=66&scrV=18#Deu.xxiv-p10.2
7137. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=67&scrV=6#Deu.xxvii-p13.3
7138. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=1#Num.xi-p13.2
7139. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=4#Deu.xi-p16.2
7140. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=6#Gen.iv-p48.2
7141. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=12#Num.xxxii-p17.2
7142. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=17#Deu.xxxiv-p5.4
7143. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=17#Ex.xxvi-p18.4
7144. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=18#Num.xi-p13.4
7145. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=68&scrV=18#Num.xvi-p1.3
7146. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=2#Gen.ii-p21.3
7147. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=2#Num.xvii-p27.8
7148. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=9#Lev.xxv-p12.2
7149. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=14#Gen.ii-p21.3
7150. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=15#Gen.ii-p21.3
7151. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=22#Gen.viii-p17.2
7152. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=69&scrV=33#Gen.xl-p20.4
7153. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=72&scrV=6#Deu.xxxiii-p3.13
7154. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=72&scrV=10#Deu.ix-p11.2
7155. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=72&scrV=14#Num.xxxii-p20.2
7156. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=72&scrV=14#Deu.xx-p7.3
7157. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=72&scrV=14#Ex.xv-p23.11
7158. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=72&scrV=15#Deu.ix-p11.2
7159. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=73&scrV=17#Gen.xxvi-p15.1
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7179. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=12#Ex.xiii-p23.3
7180. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=14#Ex.xiv-p15.2
7181. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=14#Ex.xli-p10.5
7182. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=15#Ex.xviii-p6.4
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7191. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=30#Num.xii-p35.6
7192. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=32#Num.xii-p35.8
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7200. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=54#Deu.iv-p13.3
7201. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=61#Num.xi-p6.8
7202. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=78&scrV=71#Ex.iv-p16.2
7203. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=79&scrV=9#Ex.xxxiii-p16.9
7204. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=80&scrV=1#Num.ii-p7.2
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7209. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=80&scrV=8#Ex.xxxv-p17.3
7210. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=80&scrV=19#Ex.iv-p26.3
7211. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=81&scrV=3#Lev.xxiv-p13.4
7212. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=81&scrV=3#Num.xi-p3.19
7213. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=81&scrV=9#Deu.xxxiii-p19.3
7214. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=81&scrV=14#Deu.xxxiii-p37.8
7215. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=82&scrV=3#Num.xxviii-p4.2
7216. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=83&scrV=3#Gen.xii-p23.3
7217. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=83&scrV=4#Ex.xviii-p15.4
7218. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=83&scrV=7#Ex.xviii-p15.4
7219. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=83&scrV=8#Gen.xx-p36.1
7220. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=83&scrV=15#Gen.xx-p21.8
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7222. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=84&scrV=2#Ex.xxviii-p6.3
7223. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=84&scrV=6#Num.xxii-p16.11
7224. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=84&scrV=6#Ex.xviii-p6.7
7225. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=84&scrV=10#Ex.xxii-p6.6
7226. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=84&scrV=10#Ex.xxviii-p6.3
7227. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=86&scrV=8#Deu.iv-p12.2
7228. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=86&scrV=16#Ex.xxii-p6.3
7229. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=86&scrV=17#Gen.xxii-p27.2
7230. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=87&scrV=5#Gen.xxxvii-p5.1
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7232. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=89&scrV=6#Ex.xvi-p7.8
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7236. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=89&scrV=15#Ex.xxix-p13.3
7237. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=89&scrV=20#Gen.xxiii-p22.1
7238. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=89&scrV=20#Deu.xxxiv-p12.5
7239. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=89&scrV=37#Num.xxix-p6.4
7240. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=1#Deu.xxxiv-p44.5
7241. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=1#Num.xv-p31.10
7242. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=8#Deu.xxxiii-p39.3
7243. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=10#Deu.xxxii-p3.4
7244. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=10#Deu.xxxv-p8.2
7245. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=10#Ex.vii-p15.4
7246. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=11#Num.xvii-p27.4
7247. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=12#Gen.vi-p10.2
7248. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=90&scrV=12#Gen.xlviii-p11.3
7249. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=1#Deu.xxxiv-p21.2
7250. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=1#Deu.xxxiv-p44.4
7251. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=1#Lev.xxvii-p4.15
7252. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=5#Deu.xxix-p28.8
7253. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=6#Ex.xiii-p20.3
7254. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=6#Ex.x-p5.2
7255. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=7#Num.xv-p39.2
7256. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=7#Ex.xiii-p17.3
7257. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=7#Gen.viii-p35.2
7258. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=11#Gen.xxxiii-p3.6
7259. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=91&scrV=13#Gen.iv-p35.9
7260. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=92&scrV=4#Ex.xxi-p15.1
7261. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=92&scrV=6#Num.xv-p23.5
7262. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=92&scrV=12#Num.xviii-p7.1
7263. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=92&scrV=15#Deu.xxxiii-p6.6
7264. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=93&scrV=5#Lev.xii-p10.5
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7266. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=94&scrV=9#Ex.v-p15.6
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7268. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=94&scrV=16#Ex.xxxiii-p30.4
7269. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=95&scrV=5#Gen.ii-p21.6
7270. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=95&scrV=7#Num.xiv-p1.1
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7273. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=95&scrV=11#Num.xv-p31.3
7274. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=98&scrV=1#Ex.xxxv-p17.2
7275. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=99&scrV=6#Ex.xxix-p4.2
7276. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=99&scrV=6#Ex.xli-p6.2
7277. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=99&scrV=8#Num.xxi-p12.2
7278. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=100&scrV=4#Ex.xxviii-p6.4
7279. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=101&scrV=6#Gen.xl-p6.2
7280. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=101&scrV=8#Deu.xxii-p21.2
7281. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=102&scrV=6#Lev.xii-p5.4
7282. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=102&scrV=28#Gen.xxxiii-p18.4
7283. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=1#Gen.xxviii-p6.3
7284. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=3#Lev.xv-p8.5
7285. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=7#Num.viii-p19.2
7286. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=10#Num.xv-p28.5
7287. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=12#Lev.xvii-p20.16
7288. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=14#Gen.iv-p52.2
7289. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=18#Lev.xix-p3.6
7290. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=103&scrV=20#Gen.xxix-p15.2
7291. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=3#Gen.ii-p18.3
7292. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=6#Gen.ii-p21.4
7293. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=7#Lev.xxiv-p13.5
7294. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=9#Gen.iii-p24.1
7295. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=9#Gen.viii-p16.2
7296. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=13#Gen.ii-p18.7
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7298. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=14#Gen.ii-p42.4
7299. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=14#Ex.xvii-p6.3
7300. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=25#Gen.ii-p30.3
7301. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=28#Ex.xvii-p12.4
7302. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=29#Gen.iv-p52.1
7303. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=31#Lev.ii-p5.9
7304. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=104&scrV=33#Gen.vi-p18.1
7305. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=2#Ex.xix-p8.2
7306. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=12#Gen.xvi-p28.1
7307. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=13#Gen.xiii-p38.6
7308. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=14#Gen.xxi-p5.1
7309. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=14#Gen.xxvii-p8.7
7310. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=15#Gen.xlviii-p12.3
7311. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=17#Gen.xlvi-p7.5
7312. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=18#Gen.xl-p20.2
7313. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=19#Gen.xlii-p3.2
7314. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=22#Gen.xlii-p10.3
7315. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=28#Ex.viii-p4.2
7316. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=28#Ex.xi-p15.1
7317. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=28#Ex.xi-p15.17
7318. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=29#Ex.viii-p8.3
7319. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=32#Ex.x-p18.7
7320. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=34#Ex.xi-p9.5
7321. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=39#Num.x-p14.5
7322. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=39#Ex.xli-p10.5
7323. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=105&scrV=44#Num.xxix-p3.4
7324. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=7#Num.xv-p6.4
7325. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=7#Ex.xvii-p4.2
7326. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=9#Ex.xv-p19.2
7327. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=12#Ex.xvi-p3.4
7328. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=19#Ex.xxxiii-p12.1
7329. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=19#Ex.xxxiii-p12.8
7330. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=20#Ex.xxxiii-p11.4
7331. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=23#Num.xvii-p21.2
7332. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=23#Ex.xxxiii-p16.2
7333. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=24#Num.xiv-p14.4
7334. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=28#Num.xxvi-p3.6
7335. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=29#Num.xxvi-p4.4
7336. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=31#Num.xxvi-p8.4
7337. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=32#Deu.iv-p15.2
7338. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=33#Num.xxi-p11.5
7339. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=35#Num.xxiv-p9.2
7340. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=39#Deu.xxxiii-p29.2
7341. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=46#Gen.xl-p20.5
7342. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=106&scrV=46#Ex.xii-p4.2
7343. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=1#Lev.viii-p6.1
7344. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=4#Num.iii-p3.2
7345. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=7#Num.x-p14.8
7346. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=7#Num.xxxiv-p7.6
7347. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=7#Deu.xxxiii-p17.1
7348. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=7#Gen.xxv-p22.4
7349. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=7#Ex.xiv-p13.8
7350. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=34#Gen.xlii-p14.6
7351. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=38#Num.ii-p10.10
7352. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=38#Deu.xxix-p27.2
7353. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=41#Num.ii-p10.10
7354. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=41#Gen.xxxiv-p11.4
7355. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=107&scrV=43#Gen.xix-p18.2
7356. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=108&scrV=1#Ex.xxv-p16.7
7357. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=109&scrV=18#Num.vi-p12.10
7358. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=110&scrV=2#Num.xxi-p9.6
7359. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=110&scrV=3#Deu.xxi-p8.7
7360. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=110&scrV=3#Gen.x-p30.5
7361. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=110&scrV=3#Ex.xxxvi-p8.2
7362. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=111&scrV=2#Ex.xix-p4.2
7363. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=112&scrV=2#Gen.xxxiii-p18.4
7364. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=112&scrV=9#Gen.xxxiv-p11.4
7365. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=112&scrV=10#Ex.xv-p6.2
7366. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=113&scrV=6#Gen.xii-p14.2
7367. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=113&scrV=6#Ex.xxxv-p7.2
7368. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=113&scrV=7#Ex.iii-p9.3
7369. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=113&scrV=9#Gen.xxxi-p11.5
7370. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=114&scrV=3#Ex.xv-p19.2
7371. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=114&scrV=4#Ex.xx-p15.3
7372. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=114&scrV=8#Ex.xviii-p6.5
7373. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=115&scrV=16#Deu.xxxiii-p13.4
7374. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=115&scrV=16#Gen.x-p6.3
7375. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=7#Deu.xxxiv-p44.2
7376. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=7#Gen.ix-p12.3
7377. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=12#Deu.xi-p9.2
7378. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=12#Lev.iv-p3.2
7379. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=16#Ex.xxi-p4.3
7380. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=16#Ex.xxii-p6.2
7381. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=116&scrV=16#Ex.xvi-p16.5
7382. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=0#Lev.xix-p3.5
7383. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=6#Lev.xx-p30.2
7384. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=6#Deu.xxxi-p5.15
7385. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=30#Deu.xii-p12.4
7386. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=49#Num.xv-p24.3
7387. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=49#Gen.xxxiii-p18.3
7388. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=59#Gen.ii-p46.4
7389. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=60#Gen.xviii-p26.2
7390. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=74#Gen.xxii-p9.4
7391. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=89#Deu.xxxiii-p3.3
7392. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=105#ii-p9.2
7393. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=111#Deu.xxxiv-p8.2
7394. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=115#Gen.xiii-p5.5
7395. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=120#Deu.x-p9.10
7396. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=120#Ex.xiii-p20.5
7397. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=126#Deu.xxviii-p16.2
7398. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=128#Deu.v-p18.7
7399. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=119&scrV=130#Gen.ii-p1.2
7400. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=120&scrV=5#Gen.xiv-p19.5
7401. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=120&scrV=6#Gen.xxvii-p18.1
7402. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=120&scrV=6#Gen.xxxiii-p7.2
7403. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=120&scrV=7#Gen.xxvii-p17.2
7404. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=121&scrV=2#Gen.ii-p11.1
7405. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=121&scrV=4#Num.vii-p14.6
7406. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=121&scrV=4#Ex.xiv-p15.5
7407. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=121&scrV=6#Num.x-p13.1
7408. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=121&scrV=8#Gen.xxix-p18.2
7409. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=122&scrV=1#Num.xi-p3.8
7410. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=122&scrV=1#Deu.xxxiv-p31.3
7411. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=122&scrV=1#Gen.xii-p6.3
7412. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=124&scrV=8#Gen.ii-p11.1
7413. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=124&scrV=8#Ex.v-p15.2
7414. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=125&scrV=2#Deu.xxxiv-p21.4
7415. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=126&scrV=1#Gen.xlii-p5.6
7416. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=126&scrV=1#Gen.xviii-p20.4
7417. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=127&scrV=3#Gen.xxxi-p5.2
7418. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=127&scrV=4#Deu.xxii-p16.1
7419. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=127&scrV=4#Gen.xxxi-p9.4
7420. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=128&scrV=2#Gen.xxxiv-p11.4
7421. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=128&scrV=6#Gen.li-p12.2
7422. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=128&scrV=6#Deu.iv-p7.6
7423. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=131&scrV=15#Lev.xxvi-p12.4
7424. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=132&scrV=9#Ex.xxix-p5.4
7425. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=132&scrV=9#Ex.xxx-p10.2
7426. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=132&scrV=14#Num.xi-p10.2
7427. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=132&scrV=16#Ex.xxix-p5.4
7428. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=133&scrV=1#Num.xxv-p6.3
7429. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=133&scrV=2#Ex.xxx-p11.2
7430. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=135&scrV=7#Gen.ix-p5.2
7431. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=135&scrV=11#Deu.iv-p3.1
7432. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=135&scrV=19#Lev.xvii-p8.6
7433. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=136&scrV=9#Gen.ii-p27.4
7434. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=136&scrV=13#Ex.xv-p19.2
7435. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=136&scrV=19#Num.xxii-p18.1
7436. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=136&scrV=19#Deu.iv-p3.1
7437. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=136&scrV=25#Gen.ii-p41.1
7438. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=136&scrV=25#Ex.xvii-p12.11
7439. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=137&scrV=1#Gen.iii-p18.6
7440. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=138&scrV=2#ii-p11.2
7441. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=138&scrV=4#Num.viii-p10.1
7442. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=138&scrV=7#Deu.xxxiii-p37.3
7443. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=1#Gen.xvii-p27.1
7444. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=1#Gen.ii-p46.1
7445. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=7#Gen.iv-p24.4
7446. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=14#Gen.iii-p8.2
7447. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=15#Gen.iii-p9.3
7448. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=15#Gen.iii-p9.10
7449. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=139&scrV=21#Gen.iv-p38.2
7450. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=141&scrV=2#Ex.xxxi-p4.3
7451. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=141&scrV=5#Lev.xx-p17.4
7452. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=141&scrV=5#Gen.xxxi-p6.2
7453. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=141&scrV=6#Ex.xi-p11.3
7454. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=142&scrV=2#Num.xii-p4.1
7455. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=142&scrV=2#Gen.xvi-p11.2
7456. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=142&scrV=3#Ex.v-p21.2
7457. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=144&scrV=15#Gen.x-p29.3
7458. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=145&scrV=10#Gen.ii-p38.6
7459. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=145&scrV=11#Ex.xix-p8.3
7460. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=146&scrV=7#Deu.xi-p16.2
7461. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=146&scrV=7#Ex.xiii-p21.8
7462. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=146&scrV=9#Lev.xx-p28.2
7463. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=146&scrV=9#Deu.xi-p12.3
7464. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=146&scrV=9#Deu.xi-p16.2
7465. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=146&scrV=9#Ex.xxiii-p17.2
7466. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=147&scrV=2#Ex.iii-p5.3
7467. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=147&scrV=19#Deu.ii-p3.3
7468. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=147&scrV=19#Deu.v-p18.8
7469. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=147&scrV=19#Ex.xxxv-p30.2
7470. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=147&scrV=20#Deu.xxxiv-p8.1
7471. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=148&scrV=6#Gen.iii-p24.1
7472. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=148&scrV=8#Gen.ix-p5.3
7473. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=148&scrV=8#Ex.x-p17.2
7474. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ps&scrCh=148&scrV=14#Ex.xx-p4.15
7475. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=9#Ex.xxxvi-p12.8
7476. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=10#Deu.xiv-p10.2
7477. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=11#Lev.xx-p16.3
7478. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=17#Ex.xv-p23.2
7479. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=23#Deu.xxxi-p6.21
7480. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=24#Gen.viii-p33.5
7481. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=28#Gen.xxviii-p17.14
7482. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=1&scrV=32#Deu.xxxiii-p23.2
7483. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=2&scrV=17#Lev.xxi-p13.3
7484. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=2&scrV=17#Num.vi-p10.2
7485. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=6#Num.x-p14.12
7486. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=6#Gen.xxv-p11.2
7487. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=9#Lev.xxiv-p8.8
7488. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=9#Lev.xxviii-p15.4
7489. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=10#Deu.xvi-p6.1
7490. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=32#Gen.xix-p18.1
7491. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=33#Deu.xxix-p14.6
7492. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=3&scrV=33#Ex.xi-p15.16
7493. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=4&scrV=1#Gen.l-p3.4
7494. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=4&scrV=15#Gen.iv-p7.1
7495. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=4&scrV=18#Gen.ix-p6.7
7496. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=4&scrV=23#Lev.xvi-p3.5
7497. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=5&scrV=11#Num.vi-p12.18
7498. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=5&scrV=18#Gen.xxvii-p8.3
7499. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=5&scrV=19#Gen.l-p17.2
7500. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=6&scrV=6#Gen.xlii-p10.1
7501. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=6&scrV=22#Gen.xviii-p5.3
7502. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=6&scrV=23#Num.ix-p3.6
7503. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=6&scrV=32#Gen.l-p4.5
7504. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=6&scrV=34#Num.vi-p10.5
7505. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=6&scrV=34#Ex.xxxv-p19.2
7506. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=7&scrV=1#Deu.vii-p8.5
7507. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=7&scrV=14#Deu.xxiv-p16.5
7508. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=7&scrV=19#Num.vi-p10.4
7509. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=7&scrV=19#Gen.xl-p18.2
7510. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=7&scrV=23#Ex.xv-p23.3
7511. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=7&scrV=26#Num.xxvi-p3.3
7512. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=8&scrV=26#Gen.iv-p52.3
7513. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=8&scrV=30#Gen.ii-p8.1
7514. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=8&scrV=30#Ex.xxv-p13.4
7515. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=8&scrV=31#Gen.ii-p36.1
7516. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=8&scrV=36#Lev.v-p4.3
7517. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=9&scrV=8#Gen.xxxviii-p3.5
7518. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=9&scrV=12#Deu.xxxiii-p7.3
7519. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=9&scrV=12#Gen.xiii-p5.2
7520. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=9&scrV=17#Num.vi-p12.14
7521. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=10&scrV=4#Deu.xv-p15.2
7522. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=10&scrV=4#Deu.xxix-p7.14
7523. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=10&scrV=22#Deu.xv-p15.2
7524. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=10&scrV=22#Deu.xxix-p7.14
7525. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=10&scrV=22#Gen.xiv-p4.3
7526. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=11&scrV=1#Deu.xxvi-p9.6
7527. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=11&scrV=13#Lev.xx-p16.2
7528. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=11&scrV=26#Lev.xxvii-p4.6
7529. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=11&scrV=26#Gen.xlii-p15.3
7530. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=11&scrV=31#Deu.viii-p12.5
7531. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=12&scrV=10#Gen.xxv-p16.8
7532. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=13&scrV=15#Deu.ix-p8.3
7533. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=13&scrV=20#Gen.xix-p17.2
7534. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=13&scrV=22#Gen.xxxii-p9.7
7535. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=13&scrV=22#Ex.xiii-p21.9
7536. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=14&scrV=7#Gen.iv-p11.2
7537. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=14&scrV=9#Gen.x-p22.3
7538. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=14&scrV=28#Deu.viii-p11.1
7539. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=14&scrV=34#Deu.xii-p13.6
7540. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=1#Gen.xvii-p14.2
7541. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Deu.xiii-p16.4
7542. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Deu.xxiv-p16.4
7543. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Gen.v-p9.1
7544. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Gen.v-p9.5
7545. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Gen.xix-p32.4
7546. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Lev.viii-p9.8
7547. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=8#Lev.xii-p9.8
7548. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=30#Gen.ii-p16.10
7549. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=15&scrV=32#Gen.iii-p10.2
7550. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=16&scrV=7#Gen.xxxiv-p1.1
7551. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=16&scrV=7#Gen.xxvii-p22.2
7552. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=16&scrV=9#Ex.xiv-p13.3
7553. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=16&scrV=31#Gen.xvi-p35.3
7554. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=17&scrV=6#Gen.xlix-p9.2
7555. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=17&scrV=8#Gen.xxv-p16.4
7556. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=17&scrV=8#Gen.xxxiii-p21.2
7557. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=17&scrV=15#Deu.xxvi-p3.2
7558. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=17&scrV=17#Gen.xv-p14.1
7559. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=18&scrV=10#Gen.vii-p31.3
7560. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=18&scrV=10#Gen.xxxiii-p10.3
7561. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=18&scrV=16#Gen.xxv-p16.3
7562. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=18&scrV=16#Gen.xxxiii-p21.3
7563. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=19&scrV=3#Num.xvii-p15.4
7564. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=19&scrV=3#Gen.v-p12.2
7565. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=19&scrV=14#Gen.xxv-p11.4
7566. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=19&scrV=27#Gen.iv-p11.2
7567. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=20&scrV=10#Deu.xxvi-p9.6
7568. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=20&scrV=19#Lev.xx-p16.2
7569. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=20&scrV=23#Deu.xxvi-p9.6
7570. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=20&scrV=25#Lev.xxviii-p5.2
7571. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=21&scrV=14#Gen.xliv-p6.3
7572. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=21&scrV=14#Gen.xxxiii-p21.4
7573. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=21&scrV=27#Num.xxiv-p3.2
7574. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=21&scrV=30#Gen.xii-p22.1
7575. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=22&scrV=2#Ex.xxxi-p6.5
7576. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=22&scrV=7#Deu.xvi-p3.10
7577. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=1#Num.xii-p13.7
7578. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=1#Gen.xliv-p19.2
7579. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=2#Lev.xii-p11.8
7580. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=6#Gen.xxxii-p6.2
7581. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=6#Gen.xix-p5.2
7582. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=20#Gen.x-p10.3
7583. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=31#Gen.iv-p19.1
7584. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=31#Gen.xxvi-p26.6
7585. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=32#Deu.xxxiii-p37.14
7586. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=32#Gen.xxviii-p10.4
7587. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=35#Deu.xxx-p19.3
7588. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=23&scrV=35#Gen.x-p25.1
7589. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=24&scrV=11#Lev.xx-p16.4
7590. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=24&scrV=11#Ex.xxiv-p6.5
7591. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=25&scrV=16#Lev.iii-p7.2
7592. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=25&scrV=21#Ex.xxiv-p6.2
7593. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=25&scrV=27#Lev.iii-p7.2
7594. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=26&scrV=2#Num.xxiii-p6.7
7595. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=26&scrV=2#Gen.xxviii-p10.7
7596. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=4#Gen.xxxviii-p13.3
7597. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=4#Gen.xxvii-p12.2
7598. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=4#Gen.xxxii-p5.4
7599. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=5#Lev.xx-p17.5
7600. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=5#Gen.xxxi-p6.2
7601. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=8#Gen.xxv-p27.3
7602. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=18#Gen.xxv-p8.1
7603. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=22#Num.xii-p13.1
7604. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=23#Gen.iii-p21.1
7605. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=27&scrV=23#Gen.xxx-p3.3
7606. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=28&scrV=1#Lev.xxvii-p14.5
7607. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=28&scrV=1#Num.xxv-p10.2
7608. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=28&scrV=1#Gen.v-p36.4
7609. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=28&scrV=13#Lev.v-p5.8
7610. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=28&scrV=17#Deu.xx-p6.3
7611. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=29&scrV=1#Gen.xx-p7.10
7612. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=29&scrV=10#Gen.xxxviii-p10.4
7613. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=29&scrV=16#Gen.vii-p3.2
7614. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=29&scrV=21#Gen.xvii-p12.3
7615. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=29&scrV=24#Lev.vi-p3.4
7616. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=4#Num.xii-p23.3
7617. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=4#Gen.ix-p5.1
7618. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=4#Ex.iv-p25.3
7619. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=9#Deu.vii-p9.5
7620. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=17#Lev.xxi-p6.2
7621. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=17#Ex.xxi-p18.3
7622. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=30&scrV=21#Gen.xvii-p12.3
7623. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=4#Deu.xxii-p19.3
7624. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=5#Num.vii-p6.5
7625. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=5#Deu.xxii-p19.4
7626. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=5#Lev.xi-p3.12
7627. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=8#Num.xxiii-p19.12
7628. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=11#Num.vi-p10.9
7629. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=11#Gen.xxxii-p9.2
7630. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=13#Gen.xxv-p13.3
7631. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=19#Ex.xxxvi-p13.6
7632. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Prov&scrCh=31&scrV=26#Gen.xxx-p3.7
7633. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=1&scrV=7#Gen.ii-p21.2
7634. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=2&scrV=18#Gen.xvi-p11.4
7635. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=2&scrV=21#Gen.xvi-p11.4
7636. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=11#Deu.xxxiii-p13.6
7637. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=11#Gen.ii-p25.5
7638. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=11#Gen.xlvi-p7.6
7639. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=14#Lev.xx-p20.3
7640. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=14#Deu.xxxiii-p6.3
7641. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=14#Gen.ii-p30.5
7642. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=14#Gen.iii-p3.3
7643. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=14#Deu.v-p8.2
7644. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=15#Deu.xxii-p4.3
7645. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=15#Gen.xii-p25.3
7646. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=18#Gen.iv-p59.5
7647. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=3&scrV=21#Deu.xxxv-p3.4
7648. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=4&scrV=1#Gen.xli-p7.2
7649. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=4&scrV=4#Gen.xxvii-p12.3
7650. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=4&scrV=4#Gen.xxxii-p5.3
7651. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=4&scrV=9#Ex.v-p17.3
7652. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=4&scrV=9#Gen.iii-p33.1
7653. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=4&scrV=13#Gen.xlii-p10.4
7654. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=1#Lev.xx-p25.3
7655. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=1#Ex.iv-p9.2
7656. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=2#Ex.iv-p9.1
7657. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=4#Lev.xxviii-p4.11
7658. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=4#Deu.xxiv-p18.4
7659. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=4#Gen.xxxvi-p3.5
7660. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=4#Ex.xxi-p11.5
7661. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=5#Num.xxxi-p4.3
7662. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=6#Gen.xv-p28.2
7663. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=6#Lev.vi-p3.6
7664. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=7#Gen.xlii-p3.4
7665. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=9#Gen.l-p16.2
7666. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=11#Gen.xxvii-p11.5
7667. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=5&scrV=19#Deu.xxxiv-p29.6
7668. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=1#Ex.xxxi-p10.8
7669. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=6#Gen.xix-p11.3
7670. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=14#Gen.xlii-p14.5
7671. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=14#Gen.xxv-p32.2
7672. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=14#Gen.xlii-p8.4
7673. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=17#Num.xxii-p3.1
7674. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=21#Gen.xliii-p14.3
7675. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=26#Num.xxvi-p3.4
7676. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=7&scrV=29#Gen.ii-p37.2
7677. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=8&scrV=6#Gen.xlviii-p16.3
7678. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=8&scrV=10#Gen.v-p37.3
7679. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=8&scrV=11#Gen.v-p50.5
7680. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=8&scrV=11#Ex.ix-p9.2
7681. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=8&scrV=12#Deu.vi-p5.8
7682. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=8&scrV=15#Lev.viii-p9.6
7683. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=1#Gen.xi-p10.2
7684. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=1#Gen.v-p43.3
7685. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=2#Gen.xv-p6.6
7686. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=5#Ex.ii-p6.2
7687. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=10#Gen.xxviii-p6.4
7688. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=11#Deu.ix-p16.7
7689. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=12#Deu.xx-p6.2
7690. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=15#Ex.ii-p6.2
7691. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=9&scrV=17#Gen.xxxii-p33.10
7692. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=10&scrV=1#Deu.v-p17.3
7693. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=10&scrV=4#Gen.xvii-p19.1
7694. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=10&scrV=4#Gen.xxxiii-p6.2
7695. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=10&scrV=7#Deu.xviii-p14.2
7696. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=10&scrV=19#Ex.xxiv-p11.3
7697. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=10&scrV=20#Ex.xxiii-p21.4
7698. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=11&scrV=3#Deu.xvi-p4.5
7699. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=11&scrV=5#ii-p4.3
7700. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=11&scrV=7#Gen.ii-p16.9
7701. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=12&scrV=3#Gen.xlix-p8.2
7702. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=12&scrV=5#Num.xviii-p8.2
7703. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=12&scrV=5#Gen.xlvii-p7.1
7704. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=12&scrV=7#Gen.iii-p10.1
7705. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eccl&scrCh=12&scrV=13#ii-p2.1
7706. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=1&scrV=3#Lev.xxii-p10.4
7707. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=1&scrV=3#Ex.xxxi-p10.7
7708. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=1&scrV=5#Ex.xxvii-p6.5
7709. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=1&scrV=6#Num.xiii-p3.3
7710. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=2&scrV=11#Ex.xiii-p3.2
7711. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=3&scrV=4#Gen.xxxiii-p26.10
7712. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=4&scrV=15#Num.xxii-p16.8
7713. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=6&scrV=10#Num.iii-p3.5
7714. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=6&scrV=13#Gen.xxxiii-p3.7
7715. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=7&scrV=5#Gen.xxxiii-p26.9
7716. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=7&scrV=11#Ex.ix-p21.5
7717. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=7&scrV=13#Gen.xxxi-p11.2
7718. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=8&scrV=6#Num.vi-p10.6
7719. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Song&scrCh=8&scrV=6#Ex.xxix-p10.10
7720. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=3#Num.xxiii-p19.3
7721. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=3#Gen.viii-p9.2
7722. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=5#Gen.xx-p6.2
7723. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=11#Ex.xxi-p11.2
7724. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=13#Lev.xxvii-p14.2
7725. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=13#Gen.v-p9.2
7726. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=13#Gen.v-p36.3
7727. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=13#Ex.xxi-p11.2
7728. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=13#Ex.xxxi-p4.8
7729. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=15#Gen.v-p36.3
7730. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=16#Gen.xxxvi-p4.2
7731. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=16#Ex.xx-p9.6
7732. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=16#Ex.xxx-p9.3
7733. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=18#Ex.xvii-p7.3
7734. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=24#Gen.vii-p24.3
7735. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=24#Gen.ix-p3.4
7736. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=24#Ex.xv-p16.6
7737. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=1&scrV=24#Lev.xix-p14.9
7738. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=2&scrV=2#Deu.xxxiv-p31.2
7739. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=2&scrV=3#Gen.xii-p6.3
7740. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=2&scrV=5#Gen.xii-p6.3
7741. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=2&scrV=20#Gen.xxxvi-p5.4
7742. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=2&scrV=20#Ex.xxxiii-p21.10
7743. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=3&scrV=5#Lev.xx-p27.3
7744. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=3&scrV=5#Gen.xlviii-p10.3
7745. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=3&scrV=9#Gen.xiv-p19.2
7746. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=3&scrV=9#Gen.xx-p7.4
7747. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=3&scrV=18#Ex.xxxiv-p4.7
7748. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=3&scrV=18#Lev.xiv-p15.5
7749. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=2#Lev.xxiv-p8.7
7750. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=3#Ex.xxxiii-p38.11
7751. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=4#Lev.iv-p5.6
7752. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=5#Ex.xli-p10.3
7753. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=5#Num.v-p8.5
7754. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=5#Ex.xiv-p15.6
7755. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=4&scrV=6#Ex.xxxvii-p8.2
7756. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=5&scrV=7#Deu.xxxiii-p37.12
7757. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=5&scrV=8#Lev.xxvi-p9.2
7758. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=5&scrV=8#Deu.iii-p6.3
7759. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=3#Num.xv-p29.3
7760. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=3#Ex.xvi-p7.9
7761. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=5#Gen.xvi-p25.2
7762. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=5#Ex.xxvii-p6.7
7763. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=7#Ex.xxx-p14.2
7764. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=7#Lev.ix-p9.3
7765. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=9#Ex.v-p15.9
7766. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=6&scrV=13#Gen.vi-p3.1
7767. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=7&scrV=11#Gen.xvi-p20.3
7768. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=7&scrV=13#Gen.xi-p6.3
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7770. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=8&scrV=8#Deu.xxxv-p4.6
7771. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=8&scrV=9#Gen.xii-p22.1
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7773. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=8&scrV=13#Lev.xi-p10.3
7774. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=8&scrV=16#ii-p6.1
7775. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=8&scrV=20#ii-p6.1
7776. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=8&scrV=21#Gen.viii-p17.4
7777. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=9&scrV=3#Gen.vii-p3.4
7778. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=9&scrV=6#Ex.xxix-p7.9
7779. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=1#Ex.vi-p13.1
7780. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=3#Gen.viii-p33.7
7781. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=5#Deu.xxxiii-p37.5
7782. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=7#Deu.xxxiii-p13.8
7783. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=7#Gen.xlvi-p7.8
7784. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=7#Gen.li-p9.5
7785. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=17#Ex.iv-p5.3
7786. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=10&scrV=23#Ex.viii-p9.3
7787. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=3#Num.xxii-p16.6
7788. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=6#Ex.xxix-p7.7
7789. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=6#Gen.viii-p22.1
7790. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=10#Num.iii-p3.4
7791. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=10#Num.xxii-p11.5
7792. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=12#Num.iii-p3.4
7793. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=11&scrV=15#Ex.xv-p19.4
7794. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=12&scrV=2#Ex.xvi-p7.3
7795. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=13&scrV=6#Gen.xviii-p7.3
7796. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=13&scrV=19#Gen.xx-p21.10
7797. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=14&scrV=14#Gen.iv-p14.2
7798. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=14&scrV=14#Gen.xi-p5.3
7799. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=14&scrV=29#Num.xxii-p7.4
7800. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=14&scrV=29#Gen.iv-p6.2
7801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=16&scrV=4#Ex.iii-p5.4
7802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=16&scrV=12#Deu.xxxiii-p41.4
7803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=16&scrV=14#Deu.xvi-p9.5
7804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=17&scrV=10#Deu.xxxiii-p26.2
7805. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=19&scrV=1#Num.xxxiv-p6.5
7806. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=19&scrV=1#Ex.x-p4.4
7807. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=19&scrV=10#Ex.viii-p8.4
7808. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=19&scrV=25#Ex.iii-p10.1
7809. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=19&scrV=25#Ex.xxxvi-p12.13
7810. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=21&scrV=10#Ex.xxvi-p20.5
7811. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=21&scrV=12#Gen.xlii-p14.3
7812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=22&scrV=21#Num.xxi-p24.1
7813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=23&scrV=7#Gen.v-p7.3
7814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=23&scrV=18#Deu.xxxiv-p32.6
7815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=23&scrV=18#Gen.v-p7.6
7816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=25&scrV=7#Num.v-p8.9
7817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=26&scrV=10#Ex.xvii-p6.4
7818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=26&scrV=11#Num.xxiii-p19.4
7819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=26&scrV=20#Gen.vii-p31.4
7820. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=26&scrV=20#Gen.viii-p15.4
7821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=26&scrV=20#Ex.xiii-p14.2
7822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=26&scrV=21#Deu.xxii-p4.2
7823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=3#Num.x-p13.1
7824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=3#Ex.xiv-p15.5
7825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=4#Gen.iv-p24.2
7826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=4#Deu.v-p15.4
7827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=7#Gen.xix-p28.2
7828. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=7#Ex.x-p3.4
7829. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=11#Gen.vii-p15.3
7830. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=13#Lev.xxiv-p13.7
7831. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=27&scrV=13#Num.xi-p3.4
7832. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=7#Num.vii-p6.6
7833. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=7#Lev.xi-p17.7
7834. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=10#Deu.i-p2.4
7835. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=12#Ex.vii-p9.3
7836. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=16#Gen.ix-p12.1
7837. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=17#Gen.viii-p28.3
7838. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=17#Ex.x-p15.3
7839. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=17#Ex.xxxvii-p8.3
7840. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=20#Gen.iv-p59.6
7841. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=26#Gen.xxxi-p21.2
7842. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=28&scrV=26#Ex.xxxii-p5.4
7843. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=29&scrV=22#Gen.xvi-p18.3
7844. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=29&scrV=24#Deu.xxxv-p9.2
7845. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=30&scrV=7#Ex.xv-p10.3
7846. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=30&scrV=17#Deu.xxxiii-p37.6
7847. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=30&scrV=22#Gen.xxxvi-p5.3
7848. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=30&scrV=22#Ex.xxxiii-p21.10
7849. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=30&scrV=23#Lev.xi-p5.3
7850. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=30&scrV=33#Deu.xxxiii-p32.3
7851. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=31&scrV=9#Lev.vii-p10.5
7852. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=32&scrV=8#Lev.xxviii-p3.1
7853. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=33&scrV=1#Ex.xxii-p16.4
7854. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=33&scrV=14#Ex.xxv-p17.4
7855. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=33&scrV=15#Ex.xix-p18.3
7856. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=33&scrV=16#Deu.xxxiv-p47.2
7857. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=33&scrV=20#Lev.xxiv-p3.4
7858. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=34&scrV=5#Deu.xxxiii-p45.5
7859. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=34&scrV=11#Gen.ii-p13.2
7860. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=34&scrV=11#Lev.xii-p5.5
7861. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=34&scrV=13#Deu.viii-p19.13
7862. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=34&scrV=16#Ex.ix-p5.2
7863. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=35&scrV=8#Ex.xiii-p9.4
7864. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=37&scrV=10#Deu.xxxiii-p41.5
7865. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=37&scrV=11#Gen.vii-p11.2
7866. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=37&scrV=23#Ex.vi-p5.2
7867. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=37&scrV=24#Ex.xvi-p9.13
7868. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=37&scrV=29#Num.xxiii-p22.4
7869. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=38&scrV=17#Lev.xv-p8.6
7870. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=38&scrV=17#Lev.xvii-p20.14
7871. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=11#Gen.xxxiv-p15.3
7872. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=11#Ex.xxix-p10.8
7873. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=12#Num.xii-p23.2
7874. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=13#Gen.iii-p38.5
7875. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=15#Ex.xxi-p8.3
7876. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=18#Ex.xxi-p8.3
7877. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=28#Gen.xxii-p35.1
7878. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=40&scrV=31#Ex.xx-p4.5
7879. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=2#Gen.xiii-p15.3
7880. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=2#Gen.xv-p15.3
7881. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=4#Deu.xxxiii-p44.4
7882. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=10#Deu.xxi-p5.2
7883. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=14#Ex.ix-p12.2
7884. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=17#Num.xxii-p16.9
7885. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=41&scrV=23#Num.xv-p30.2
7886. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=42&scrV=1#Ex.xxii-p6.5
7887. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=42&scrV=4#Gen.xi-p3.3
7888. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=42&scrV=4#Ex.xxii-p6.5
7889. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=42&scrV=21#ii-p11.1
7890. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=2#Ex.xxvii-p3.2
7891. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=3#Deu.xii-p4.5
7892. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=3#Ex.xxxv-p17.4
7893. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=4#Deu.xxxiii-p8.2
7894. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=4#Gen.xvi-p43.5
7895. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=4#Ex.xx-p4.11
7896. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=4#Ex.xxix-p10.4
7897. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=10#Deu.xxxiii-p44.5
7898. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=11#Deu.xxxiii-p44.4
7899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=13#Deu.xxxiii-p44.4
7900. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=15#Deu.xxxiii-p44.4
7901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=20#Ex.xviii-p6.8
7902. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=21#Ex.i-p2.2
7903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=23#Num.xxx-p5.3
7904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=23#Deu.xxxi-p11.8
7905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=24#Gen.vii-p14.2
7906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=25#Num.vi-p12.8
7907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=43&scrV=25#Deu.xxxiii-p44.4
7908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=44&scrV=26#Gen.vii-p23.2
7909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=4#Deu.xxxiii-p13.7
7910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=7#Deu.xxxiii-p44.6
7911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=7#Gen.ii-p13.5
7912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=7#Ex.xi-p12.2
7913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=7#Ex.xv-p17.3
7914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=13#Ex.xvi-p10.3
7915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=19#Gen.xxvi-p12.7
7916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=22#Num.xxii-p12.2
7917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=45&scrV=23#Deu.vii-p10.2
7918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=46&scrV=1#Deu.xxxiii-p41.7
7919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=46&scrV=1#Gen.xxxii-p12.4
7920. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=46&scrV=1#Ex.xxxiii-p21.9
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7922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=46&scrV=6#Ex.xxxiii-p10.2
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7930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=48&scrV=10#Gen.xvi-p38.2
7931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=49&scrV=6#Deu.xxxi-p6.9
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7935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=49&scrV=16#Ex.xxix-p10.9
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7944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=51&scrV=2#Gen.xxii-p17.3
7945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=51&scrV=9#Ex.xviii-p13.2
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7947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=51&scrV=20#Num.xviii-p11.2
7948. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=51&scrV=22#Deu.xxxi-p6.17
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7982. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=56&scrV=6#Ex.xxi-p14.6
7983. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=56&scrV=6#Ex.xiii-p26.7
7984. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=56&scrV=12#Gen.xlii-p8.3
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7990. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=57&scrV=17#Deu.xxxiii-p30.3
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7993. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=58&scrV=7#Gen.xxx-p5.7
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7995. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=58&scrV=9#Deu.v-p18.4
7996. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=58&scrV=10#Deu.xvi-p6.2
7997. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=58&scrV=13#Lev.xvii-p16.2
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8002. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=59&scrV=18#Deu.xxxiii-p39.6
8003. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=59&scrV=18#Ex.xxxiii-p23.1
8004. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=60&scrV=5#Deu.xxxiv-p32.3
8005. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=60&scrV=9#Ex.xxxvi-p12.12
8006. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=60&scrV=14#Gen.xliii-p5.3
8007. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=60&scrV=17#Ex.xxxix-p12.5
8008. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=60&scrV=22#Gen.xlvii-p10.12
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8010. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=61&scrV=5#Lev.xxvi-p21.4
8011. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=61&scrV=8#Gen.xxiii-p12.2
8012. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=61&scrV=9#Deu.xxix-p7.5
8013. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=61&scrV=10#Ex.xxix-p5.4
8014. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=62&scrV=1#Gen.xvi-p39.1
8015. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=62&scrV=2#Gen.xviii-p12.1
8016. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=3#Lev.xvii-p20.4
8017. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=8#Deu.xxxiii-p30.4
8018. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=9#Gen.xxxiii-p24.2
8019. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=9#Ex.xxxv-p10.1
8020. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=10#Deu.xxxiii-p37.2
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8023. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=13#Ex.xv-p16.3
8024. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=14#Num.x-p14.7
8025. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=63&scrV=14#Num.xi-p14.2
8026. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=64&scrV=1#Ex.iv-p15.2
8027. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=64&scrV=6#Lev.xiv-p12.3
8028. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=64&scrV=8#Gen.iii-p9.9
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8030. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=4#Deu.xv-p8.5
8031. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=4#Lev.xii-p3.5
8032. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=8#Deu.xxiii-p7.4
8033. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=8#Gen.iv-p48.5
8034. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=13#Deu.xxix-p14.11
8035. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=13#Gen.xlviii-p16.5
8036. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=13#Gen.xxvii-p11.2
8037. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=16#Gen.xxiii-p31.11
8038. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=65&scrV=24#Gen.xxv-p12.3
8039. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=3#Lev.xii-p9.7
8040. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=3#Lev.xviii-p5.10
8041. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=5#Num.xxiv-p5.6
8042. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=8#Gen.xiii-p8.1
8043. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=9#Gen.xvi-p18.2
8044. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=10#Gen.xiv-p9.4
8045. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=21#Num.ii-p15.2
8046. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=21#Lev.ix-p14.2
8047. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=23#Num.xxix-p6.10
8048. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=24#Gen.xx-p24.1
8049. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Isa&scrCh=66&scrV=24#Ex.xv-p25.3
8050. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=6#Deu.ix-p16.12
8051. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=13#Deu.xxxiii-p31.2
8052. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=14#Ex.v-p21.6
8053. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=18#Gen.xvii-p20.2
8054. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=19#Num.vi-p12.13
8055. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=21#Deu.xxxiii-p37.10
8056. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=23#Gen.ii-p46.3
8057. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=27#Deu.xv-p6.5
8058. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=27#Deu.xxxiii-p30.2
8059. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=27#Deu.xxxiii-p41.4
8060. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=2&scrV=32#Gen.xxv-p13.2
8061. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=3&scrV=1#Deu.xxv-p3.7
8062. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=3&scrV=8#Deu.iv-p4.5
8063. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=3&scrV=22#Deu.xxxi-p7.2
8064. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=3&scrV=22#Gen.xxi-p3.3
8065. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=3&scrV=23#Gen.viii-p28.1
8066. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=4&scrV=23#Gen.ii-p13.4
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8068. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=5&scrV=4#Lev.v-p11.2
8069. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=5&scrV=31#Deu.xxxiii-p36.4
8070. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=6&scrV=15#Gen.xx-p7.5
8071. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=6&scrV=16#Deu.xxxiii-p25.2
8072. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=6&scrV=16#Gen.iii-p4.2
8073. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=6&scrV=16#Gen.v-p7.2
8074. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=6&scrV=16#Gen.ix-p19.3
8075. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=6&scrV=29#Lev.xxvii-p11.8
8076. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=7&scrV=16#Gen.xix-p35.2
8077. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=7&scrV=23#Ex.xx-p4.8
8078. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=7&scrV=29#Num.vii-p7.5
8079. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=8&scrV=12#Ex.xxxiii-p30.6
8080. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=9&scrV=4#Lev.xx-p16.2
8081. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=9&scrV=5#Gen.xxviii-p12.1
8082. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=9&scrV=26#Lev.xxvii-p17.5
8083. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=10&scrV=23#Ex.xiv-p13.2
8084. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=11&scrV=4#Ex.xx-p4.9
8085. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=11&scrV=7#Ex.xx-p4.9
8086. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=11&scrV=14#Gen.xix-p35.2
8087. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=11&scrV=15#Ex.xxvii-p3.5
8088. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=12&scrV=1#Deu.xxxiii-p5.1
8089. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=12&scrV=4#Ex.x-p4.3
8090. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=12&scrV=9#Deu.xxxiv-p47.3
8091. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=13&scrV=11#Deu.xxvii-p15.12
8092. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=13&scrV=17#Gen.xliv-p15.3
8093. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=14&scrV=1#Deu.xxix-p15.12
8094. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=14&scrV=11#Gen.xix-p35.2
8095. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=14&scrV=19#Lev.xxvii-p11.13
8096. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=14&scrV=21#Ex.xxxiii-p16.10
8097. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=15&scrV=10#Gen.xxvii-p17.3
8098. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=15&scrV=19#Ex.xi-p16.3
8099. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=15&scrV=19#Lev.xi-p17.9
8100. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=17&scrV=1#Lev.v-p7.5
8101. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=17&scrV=12#Num.iii-p3.8
8102. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=17&scrV=12#Ex.xviii-p15.8
8103. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=17&scrV=12#Ex.xxvi-p5.1
8104. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=18&scrV=9#Gen.xiii-p8.2
8105. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=18&scrV=17#Deu.xxxiii-p30.2
8106. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=20&scrV=7#Ex.vi-p17.3
8107. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=22&scrV=8#Deu.xxx-p23.3
8108. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=22&scrV=15#Ex.xxxvii-p6.1
8109. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=22&scrV=28#Gen.xviii-p12.3
8110. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=23&scrV=6#Deu.xxxiv-p47.4
8111. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=23&scrV=24#Gen.iv-p24.5
8112. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=23&scrV=25#Deu.xix-p19.4
8113. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=23&scrV=35#Num.xxiv-p14.5
8114. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=24&scrV=5#Num.vi-p13.4
8115. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=24&scrV=8#Num.vi-p13.4
8116. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=24&scrV=9#Num.vi-p13.4
8117. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=25&scrV=22#Gen.xi-p3.2
8118. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=25&scrV=26#Deu.xxxiii-p38.1
8119. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=28&scrV=8#Deu.xix-p19.7
8120. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=29&scrV=11#Num.xv-p5.5
8121. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=29&scrV=11#Gen.x-p3.3
8122. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=30&scrV=7#Gen.xxxiii-p10.1
8123. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=30&scrV=21#Gen.xix-p23.2
8124. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=30&scrV=21#Ex.xxi-p28.2
8125. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=31&scrV=18#Deu.xxxi-p6.6
8126. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=31&scrV=20#Deu.xxxi-p6.6
8127. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=31&scrV=20#Gen.xliii-p16.2
8128. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=31&scrV=26#Gen.xxix-p20.2
8129. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=31&scrV=35#Gen.ii-p27.5
8130. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=33&scrV=8#Ex.xxxiii-p16.11
8131. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=33&scrV=20#Gen.ix-p24.2
8132. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=34&scrV=10#Ex.xv-p6.3
8133. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=34&scrV=18#Gen.xvi-p21.2
8134. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=35&scrV=6#Num.vii-p6.3
8135. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=36&scrV=32#Deu.xxix-p17.1
8136. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=42&scrV=6#Ex.xxv-p8.5
8137. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=43&scrV=2#Ex.vi-p5.4
8138. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=44&scrV=28#Gen.xii-p20.2
8139. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=45&scrV=4#Gen.viii-p35.5
8140. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=48&scrV=7#Deu.xxix-p15.27
8141. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=49&scrV=16#Gen.viii-p28.6
8142. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=49&scrV=17#Gen.xx-p21.11
8143. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=50&scrV=5#Gen.xii-p6.3
8144. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=50&scrV=20#Lev.xvii-p12.3
8145. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=50&scrV=35#Deu.xxxiii-p45.6
8146. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=50&scrV=38#Ex.xxxiii-p9.2
8147. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=51&scrV=9#Lev.xv-p12.7
8148. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=51&scrV=26#Lev.xv-p12.7
8149. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jer&scrCh=52&scrV=16#Gen.v-p5.1
8150. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=1&scrV=9#Deu.xxxiii-p36.5
8151. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=1&scrV=9#Lev.xvi-p5.6
8152. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=3&scrV=24#Num.xix-p12.4
8153. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=3&scrV=26#Gen.xlii-p5.3
8154. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=3&scrV=32#Deu.xxxiii-p44.7
8155. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=3&scrV=37#Deu.xxxiii-p44.6
8156. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=3&scrV=39#Gen.v-p36.2
8157. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=4&scrV=2#Ex.xxix-p10.6
8158. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=4&scrV=3#Gen.xxii-p10.3
8159. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=4&scrV=7#Num.vii-p4.7
8160. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=4&scrV=9#Gen.xlviii-p17.3
8161. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=4&scrV=9#Gen.xliv-p5.2
8162. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lam&scrCh=4&scrV=10#Deu.xxix-p26.6
8163. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=1&scrV=10#Ex.xxvi-p18.2
8164. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=1&scrV=26#Gen.ii-p18.9
8165. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=2&scrV=7#Ex.iv-p23.1
8166. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=1#Ex.vii-p11.2
8167. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=1#Lev.ix-p12.2
8168. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=4#ii-p4.7
8169. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=4#Ex.iv-p23.1
8170. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=10#Ex.iv-p23.1
8171. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=14#Ex.vi-p17.5
8172. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=14#Ex.xii-p6.10
8173. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=17#Gen.vii-p29.2
8174. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=17#Ex.iv-p23.1
8175. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=18#Gen.vii-p31.2
8176. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=18#Gen.xx-p23.2
8177. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=3&scrV=20#Gen.xx-p23.2
8178. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=5&scrV=12#Deu.xxxiii-p35.3
8179. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=5&scrV=13#Gen.ix-p3.3
8180. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=6&scrV=9#Deu.xxxi-p5.4
8181. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=6&scrV=9#Gen.vii-p14.3
8182. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=7&scrV=16#Deu.xxxi-p5.4
8183. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=9&scrV=4#Gen.xx-p18.3
8184. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=10&scrV=4#Ex.xxxiv-p6.2
8185. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=11&scrV=23#Ex.xxxiv-p6.2
8186. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=13&scrV=6#Deu.xix-p19.4
8187. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=13&scrV=9#Ex.xxxiii-p38.8
8188. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=14&scrV=14#Gen.viii-p35.4
8189. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=14&scrV=14#Gen.xx-p15.1
8190. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=14&scrV=21#Lev.xxvii-p13.15
8191. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=14&scrV=21#Deu.xxix-p15.1
8192. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=14&scrV=21#Gen.x-p7.3
8193. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=5#Ex.iii-p7.2
8194. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=10#Ex.xxvii-p6.3
8195. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=20#Ex.xxii-p6.1
8196. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=20#Lev.xix-p12.2
8197. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=48#Deu.xxxiii-p37.11
8198. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=49#Num.xxxv-p6.5
8199. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=16&scrV=49#Gen.xiv-p19.3
8200. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=18&scrV=4#Num.xvii-p21.6
8201. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=18&scrV=25#Gen.v-p14.2
8202. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=20&scrV=6#Num.xi-p11.1
8203. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=20&scrV=8#Ex.ii-p8.3
8204. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=20&scrV=8#Ex.iii-p26.3
8205. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=20&scrV=8#Ex.xxxiii-p11.2
8206. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=20&scrV=40#Lev.xviii-p7.7
8207. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=22&scrV=9#Lev.xx-p16.2
8208. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=23&scrV=48#Num.vi-p12.2
8209. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=24&scrV=17#Lev.xxii-p4.3
8210. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=24&scrV=21#Deu.xxxiv-p50.1
8211. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=31&scrV=18#Ex.xv-p23.13
8212. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=33&scrV=10#Lev.xxvii-p14.8
8213. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=33&scrV=13#Num.vii-p10.6
8214. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=34&scrV=16#Num.xi-p6.10
8215. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=34&scrV=17#Ex.ix-p18.5
8216. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=36&scrV=17#Lev.xvi-p5.5
8217. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=36&scrV=32#Deu.x-p1.1
8218. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=36&scrV=37#Ex.xxxiv-p8.3
8219. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=37&scrV=9#Gen.ii-p14.1
8220. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=37&scrV=26#Num.x-p12.1
8221. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=41&scrV=22#Ex.xxxi-p3.2
8222. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=43&scrV=7#Ex.xli-p8.2
8223. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=43&scrV=11#Ex.xxvi-p13.2
8224. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=43&scrV=26#Lev.x-p3.1
8225. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=44&scrV=21#Lev.xi-p17.3
8226. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=44&scrV=22#Lev.xxii-p10.3
8227. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=44&scrV=23#Deu.xxxiv-p18.6
8228. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=44&scrV=30#Num.xvi-p6.5
8229. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=44&scrV=30#Deu.xv-p15.3
8230. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=45&scrV=11#Lev.xxviii-p10.2
8231. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=45&scrV=12#Lev.xxviii-p11.6
8232. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Ezek&scrCh=46&scrV=4#Num.xxix-p6.2
8233. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=1&scrV=7#Gen.iii-p35.3
8234. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=1&scrV=15#Gen.ii-p42.6
8235. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=2&scrV=27#Gen.xlii-p3.7
8236. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=2&scrV=30#Gen.xli-p8.4
8237. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=2&scrV=34#Num.xxv-p21.1
8238. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=2&scrV=34#Deu.xxviii-p6.3
8239. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=2&scrV=44#Ex.viii-p6.7
8240. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=3&scrV=6#Deu.xxix-p15.26
8241. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=3&scrV=15#Deu.xxxiii-p41.5
8242. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=3&scrV=19#Lev.xxvii-p11.9
8243. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=4&scrV=7#Gen.xlii-p3.7
8244. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=4&scrV=26#Gen.ii-p18.10
8245. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=4&scrV=35#Gen.iii-p3.2
8246. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=5&scrV=8#Gen.xlii-p3.7
8247. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=5&scrV=19#Gen.xli-p11.4
8248. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=5&scrV=22#Num.xxi-p7.6
8249. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=5&scrV=22#Ex.xi-p4.2
8250. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=6&scrV=4#Gen.xlii-p11.10
8251. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=7&scrV=0#Gen.xxxi-p2.1
8252. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=7&scrV=25#Ex.ii-p13.2
8253. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=8&scrV=5#Gen.xi-p6.2
8254. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=8&scrV=9#Num.xxxv-p6.1
8255. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=8&scrV=11#Ex.xxx-p21.2
8256. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=8&scrV=17#Gen.xviii-p5.2
8257. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=9&scrV=1#Lev.xxvii-p17.2
8258. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=9&scrV=11#Deu.v-p23.8
8259. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=9&scrV=11#Deu.xxx-p23.10
8260. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=9&scrV=21#Gen.xvi-p24.1
8261. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=9&scrV=26#Ex.xxxiii-p38.13
8262. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=9&scrV=26#Lev.ii-p5.4
8263. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=3#Ex.xxxiv-p4.6
8264. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=7#Deu.xxxv-p14.2
8265. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=9#Gen.xviii-p5.2
8266. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=15#Gen.xviii-p5.2
8267. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=19#Gen.l-p27.2
8268. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=19#Ex.xxv-p13.7
8269. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=10&scrV=21#Num.xxiii-p18.2
8270. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=11&scrV=24#Num.xxxv-p3.1
8271. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=11&scrV=32#Num.xxv-p17.9
8272. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=12&scrV=1#Num.xxiii-p18.2
8273. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=12&scrV=3#Gen.ii-p25.4
8274. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=12&scrV=4#Gen.xxvii-p16.2
8275. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=12&scrV=13#Ex.xxxiv-p16.2
8276. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=15&scrV=0#Gen.xv-p7.1
8277. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=35&scrV=0#Ex.xxxvi-p14.2
8278. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Dan&scrCh=1700&scrV=0#Num.xxvii-p7.1
8279. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=2#Gen.xliv-p3.2
8280. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=7#Deu.xxxiii-p41.3
8281. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=8#Gen.xv-p6.4
8282. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=9#Gen.ii-p22.3
8283. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=9#Gen.iv-p59.4
8284. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=9#Ex.x-p18.5
8285. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=14#Gen.xvii-p17.2
8286. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=14#Ex.ix-p21.5
8287. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=17#Num.xxxiii-p14.7
8288. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=21#Gen.ii-p22.5
8289. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=2&scrV=23#Num.xxv-p7.3
8290. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=3&scrV=5#Gen.xxix-p22.3
8291. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=3&scrV=5#Ex.xxxiv-p19.8
8292. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=4&scrV=5#Num.xxxii-p8.8
8293. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=4&scrV=8#Lev.vii-p16.3
8294. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=4&scrV=10#Lev.xxi-p14.6
8295. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=4&scrV=14#Num.vi-p12.19
8296. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=4&scrV=16#Deu.xxxiv-p25.4
8297. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=4&scrV=17#Gen.vii-p6.2
8298. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=6&scrV=1#Deu.xxxiii-p44.8
8299. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=6&scrV=3#Deu.xii-p9.3
8300. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=6&scrV=5#Ex.vii-p11.3
8301. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=6&scrV=5#Ex.xxxv-p4.5
8302. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=7&scrV=1#Ex.xxxiii-p21.3
8303. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=7&scrV=5#Gen.xli-p11.1
8304. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=7&scrV=9#Deu.xxix-p15.30
8305. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=8&scrV=4#Deu.xviii-p12.2
8306. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=8&scrV=6#Deu.v-p11.3
8307. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=8&scrV=11#Num.xxiv-p3.1
8308. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=8&scrV=12#Gen.i-p2.2
8309. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=8&scrV=12#Deu.i-p2.3
8310. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=9&scrV=4#Lev.xi-p22.8
8311. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=9&scrV=13#Ex.iii-p4.2
8312. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=10&scrV=4#Deu.xxx-p18.2
8313. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=10&scrV=11#Deu.xxvi-p4.2
8314. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=10&scrV=14#Deu.xxiii-p7.5
8315. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=1#Gen.xxii-p11.5
8316. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=8#Ex.xxxiv-p3.5
8317. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=8#Lev.xxvii-p18.2
8318. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=8#Gen.iv-p24.3
8319. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=9#Num.xxi-p9.1
8320. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=9#Num.xxi-p13.3
8321. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=11&scrV=9#Ex.xxxv-p14.3
8322. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=4#Gen.xxix-p23.5
8323. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=4#Gen.xxxvi-p14.5
8324. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=4#Gen.xxxiii-p24.1
8325. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=4#Gen.xxxiii-p25.2
8326. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=4#Gen.xxxiii-p26.3
8327. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=8#Gen.xxvi-p19.2
8328. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=12#Gen.xxx-p7.4
8329. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=12&scrV=12#Gen.xxix-p3.1
8330. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=13&scrV=9#Deu.xxxiii-p7.2
8331. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=13&scrV=12#Deu.xxxiii-p39.4
8332. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=2#Lev.iv-p5.2
8333. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=3#Deu.xviii-p14.4
8334. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=4#Deu.viii-p11.4
8335. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=5#Deu.xii-p8.5
8336. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=5#Num.xxv-p6.5
8337. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=8#Gen.xxxvi-p5.2
8338. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=8#Gen.xlvi-p5.2
8339. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=9#Deu.xxxiii-p6.4
8340. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hos&scrCh=14&scrV=9#Gen.xix-p18.2
8341. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=1&scrV=4#Deu.xxix-p15.12
8342. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=1&scrV=9#Lev.iii-p4.1
8343. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=1&scrV=15#Gen.xviii-p7.4
8344. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=1#Num.xi-p3.12
8345. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=2#Ex.ix-p5.1
8346. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=11#Ex.xi-p9.1
8347. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=14#Lev.iii-p4.2
8348. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=15#Num.xi-p3.6
8349. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=16#Lev.v-p7.1
8350. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Joel&scrCh=2&scrV=28#Num.xiii-p8.2
8351. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=1&scrV=1#Gen.xxxi-p19.2
8352. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=1&scrV=13#Deu.xxiii-p7.6
8353. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=2&scrV=7#Gen.iv-p35.7
8354. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=2&scrV=11#Num.vii-p4.6
8355. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=2&scrV=12#Num.vii-p6.2
8356. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=2&scrV=13#Gen.vii-p14.1
8357. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=3&scrV=2#Lev.xxvii-p6.1
8358. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=3&scrV=2#Num.xxi-p12.1
8359. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=3&scrV=2#Deu.xxx-p23.5
8360. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=3&scrV=3#Gen.vi-p16.1
8361. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=3&scrV=7#Num.xv-p18.3
8362. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=3&scrV=7#Gen.vii-p22.3
8363. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=4&scrV=1#Deu.xxxiv-p26.3
8364. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=4&scrV=6#Lev.xxvii-p9.4
8365. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=4&scrV=7#Deu.xii-p9.2
8366. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=4&scrV=7#Gen.iii-p7.2
8367. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=4&scrV=12#Num.xii-p20.2
8368. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=5&scrV=18#Num.xxi-p7.3
8369. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=5&scrV=25#Num.xxix-p3.2
8370. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=6&scrV=5#Ex.xxxi-p10.11
8371. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=6&scrV=6#Gen.xli-p11.6
8372. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=7&scrV=8#Ex.xiii-p17.2
8373. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=8&scrV=2#Ex.xiii-p17.2
8374. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=8&scrV=5#Num.xxix-p6.7
8375. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=8&scrV=5#Deu.xxvi-p9.2
8376. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=9&scrV=6#Gen.ii-p18.3
8377. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=9&scrV=13#Lev.xxvii-p4.4
8378. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=9&scrV=15#Deu.xxx-p23.11
8379. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Amos&scrCh=24&scrV=6#Deu.xxxiv-p50.1
8380. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Obad&scrCh=1&scrV=3#Gen.viii-p28.6
8381. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Obad&scrCh=1&scrV=12#Gen.x-p22.2
8382. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jonah&scrCh=1&scrV=6#Gen.xiii-p37.1
8383. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jonah&scrCh=1&scrV=9#Gen.ii-p21.6
8384. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jonah&scrCh=1&scrV=14#Deu.xxii-p7.1
8385. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jonah&scrCh=1&scrV=16#Gen.xxix-p24.2
8386. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jonah&scrCh=2&scrV=8#Gen.iv-p24.6
8387. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jonah&scrCh=4&scrV=11#Gen.ix-p3.9
8388. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=2&scrV=13#Ex.xiv-p14.4
8389. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=4&scrV=3#Ex.xxvi-p10.2
8390. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=4&scrV=11#Deu.iii-p17.3
8391. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=4&scrV=12#Deu.xxxiii-p13.8
8392. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=4&scrV=13#Deu.xxxiv-p32.5
8393. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=5&scrV=7#Deu.xxxiii-p3.11
8394. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=5&scrV=7#Gen.ii-p18.6
8395. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=5&scrV=7#Gen.xxix-p20.1
8396. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=3#Deu.xxxi-p11.8
8397. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=3#Deu.xxxiii-p8.3
8398. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=4#Num.xiii-p3.2
8399. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=4#Num.xxi-p4.3
8400. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=4#Ex.xvi-p12.3
8401. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=5#Num.xxiii-p1.1
8402. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=6#Lev.ii-p3.1
8403. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=6&scrV=7#Lev.v-p4.2
8404. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=7&scrV=1#Deu.xxvii-p3.5
8405. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=7&scrV=17#Gen.iv-p35.6
8406. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=7&scrV=18#Gen.xv-p14.2
8407. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=7&scrV=19#Lev.xvii-p20.15
8408. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=7&scrV=20#Lev.xxvii-p18.6
8409. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mic&scrCh=7&scrV=20#Ex.vii-p5.4
8410. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=1&scrV=11#Deu.xxxiii-p37.7
8411. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=1&scrV=12#Deu.xxxiv-p42.3
8412. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=1&scrV=16#Deu.ix-p16.8
8413. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=1#Gen.xvi-p21.3
8414. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=1#Gen.xx-p28.2
8415. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=1#Gen.xxxiv-p3.3
8416. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=1#Gen.xxv-p30.2
8417. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=2#Deu.xxviii-p5.3
8418. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=3#Gen.ix-p16.3
8419. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=3#Gen.xlii-p3.3
8420. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=3#Ex.ii-p3.10
8421. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=6#Gen.xiv-p4.2
8422. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=11#Num.xxiii-p19.10
8423. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=13#Gen.xxvi-p26.4
8424. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=13#Ex.xxii-p16.4
8425. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=15#Deu.xxx-p19.4
8426. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=15#Gen.x-p21.5
8427. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=2&scrV=18#Ex.xxi-p8.5
8428. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=3&scrV=2#Gen.ix-p3.6
8429. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=3&scrV=3#Deu.xxxiv-p5.2
8430. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=3&scrV=6#Deu.xxxiv-p24.5
8431. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=3&scrV=10#Ex.xx-p15.5
8432. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=3&scrV=17#Deu.xxxiv-p25.5
8433. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=3&scrV=17#Gen.xiii-p29.2
8434. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hab&scrCh=7&scrV=21#Lev.ix-p13.11
8435. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zeph&scrCh=2&scrV=3#Num.xiii-p4.3
8436. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zeph&scrCh=2&scrV=3#Ex.xxxiii-p36.1
8437. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zeph&scrCh=2&scrV=9#Gen.xx-p21.12
8438. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zeph&scrCh=3&scrV=19#Deu.xxvii-p15.11
8439. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=4#Num.v-p12.6
8440. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=6#Deu.xxix-p7.11
8441. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=9#Lev.xxiv-p10.4
8442. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=9#Num.v-p12.6
8443. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=9#Num.xvi-p6.3
8444. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=9#Deu.xxix-p7.11
8445. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=1&scrV=9#Ex.xxvi-p20.6
8446. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=2&scrV=11#Deu.xxxiv-p18.5
8447. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Hag&scrCh=2&scrV=12#Lev.viii-p10.2
8448. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=1&scrV=18#Num.xxiii-p18.3
8449. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=2&scrV=5#Ex.xli-p9.3
8450. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=3&scrV=3#Ex.xxix-p5.5
8451. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=3&scrV=7#Gen.vi-p16.3
8452. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=4&scrV=2#Lev.xxv-p4.8
8453. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=4&scrV=2#Ex.xxxviii-p6.2
8454. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=4&scrV=6#Ex.xiv-p11.4
8455. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=4&scrV=7#Gen.ii-p47.1
8456. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=4&scrV=10#Gen.ix-p6.6
8457. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=4&scrV=11#Ex.xxviii-p8.1
8458. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=5&scrV=4#Num.vi-p12.11
8459. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=5&scrV=4#Lev.xv-p12.2
8460. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=6&scrV=8#Gen.ix-p3.5
8461. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=6&scrV=11#Num.xiv-p4.4
8462. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=6&scrV=12#Num.xviii-p9.1
8463. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=6&scrV=13#Ex.xxix-p13.10
8464. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=8&scrV=21#Deu.xxxiv-p32.1
8465. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=8&scrV=23#Num.xi-p8.6
8466. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=8&scrV=23#Gen.xiii-p18.1
8467. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=8&scrV=23#Gen.xiv-p9.3
8468. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=8&scrV=23#Gen.xxii-p27.3
8469. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=8&scrV=23#Gen.xxxv-p10.2
8470. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=9&scrV=12#Lev.xxvii-p16.1
8471. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=11&scrV=10#Ex.xxxiii-p21.5
8472. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=11&scrV=14#Ex.xxxiii-p21.5
8473. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=12&scrV=1#Num.xvii-p21.3
8474. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=12&scrV=3#Ex.xi-p6.2
8475. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=12&scrV=6#Gen.xvi-p39.3
8476. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=12&scrV=6#Ex.xv-p23.5
8477. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=12&scrV=10#Gen.vii-p14.5
8478. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=12&scrV=12#Gen.ix-p16.5
8479. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=13&scrV=1#Num.xx-p9.5
8480. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=13&scrV=1#Ex.xxxi-p8.2
8481. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=13&scrV=7#Gen.xxiii-p23.2
8482. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=14&scrV=16#Lev.xxiv-p21.2
8483. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=14&scrV=18#Deu.xii-p8.2
8484. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=14&scrV=18#Gen.xlii-p7.1
8485. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=14&scrV=18#Ex.viii-p8.6
8486. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Zech&scrCh=14&scrV=20#Lev.xii-p7.10
8487. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=6#Lev.xx-p5.2
8488. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=7#Lev.iv-p7.8
8489. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=8#Lev.xxiii-p14.9
8490. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=8#Deu.xviii-p3.3
8491. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=11#Deu.xiii-p9.5
8492. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=11#Ex.xxxi-p3.3
8493. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=11#Lev.xviii-p7.3
8494. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=12#Ex.xxvi-p20.8
8495. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=12#Lev.iv-p7.8
8496. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=13#Lev.xxiii-p14.9
8497. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=14#Lev.xxiii-p14.9
8498. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=1&scrV=14#Lev.iii-p9.6
8499. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=1#Lev.xxii-p1.1
8500. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=5#Num.xxvi-p8.7
8501. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=5#Deu.xxxiv-p15.4
8502. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=5#Lev.ix-p13.10
8503. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=7#Num.x-p7.2
8504. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=7#Deu.xxxi-p11.5
8505. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=7#Deu.xxxiv-p18.4
8506. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=10#Lev.xxvi-p16.2
8507. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=13#Deu.xiii-p11.9
8508. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=15#Lev.xxii-p5.3
8509. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=15#Gen.iii-p40.5
8510. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=15#Gen.ii-p38.2
8511. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=15#Gen.v-p47.1
8512. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=2&scrV=15#Gen.xxx-p10.7
8513. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=6#Num.xv-p25.3
8514. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=10#Lev.xxvii-p4.7
8515. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=14#Lev.xi-p22.9
8516. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=17#Gen.viii-p23.2
8517. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=17#Ex.v-p21.7
8518. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=17#Ex.xxix-p10.5
8519. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=3&scrV=18#Ex.ix-p18.4
8520. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mal&scrCh=4&scrV=4#Deu.xxxv-p15.1
8521. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=1#Gen.i-p5.1
8522. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=1#Gen.xii-p25.1
8523. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=1#Gen.xii-p25.2
8524. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=3#Gen.xx-p36.2
8525. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=3#Gen.xxxix-p6.1
8526. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=3#Gen.xxxix-p12.1
8527. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=4#Num.iii-p5.4
8528. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=1&scrV=5#Gen.xx-p36.2
8529. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=2&scrV=2#Num.xxv-p17.6
8530. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=2&scrV=13#Ex.iii-p4.9
8531. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=3&scrV=6#Lev.xvii-p20.7
8532. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=3&scrV=9#Gen.xvii-p31.3
8533. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=3&scrV=17#Ex.xxi-p3.3
8534. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=3&scrV=17#Ex.xx-p7.7
8535. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=1#Gen.iv-p8.4
8536. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=3#Deu.ix-p7.4
8537. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=4#Lev.xxvi-p3.5
8538. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=4#Ex.xvii-p16.6
8539. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=4#Deu.i-p3.7
8540. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=6#Gen.iv-p19.3
8541. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=7#Deu.i-p3.7
8542. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=7#Deu.vii-p10.7
8543. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=10#Deu.i-p3.7
8544. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=4&scrV=14#Deu.xxxiv-p31.1
8545. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=3#Deu.xxviii-p9.5
8546. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=6#Deu.ix-p7.2
8547. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=14#Gen.ii-p25.10
8548. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=14#Ex.xxvi-p22.6
8549. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=15#Num.ix-p3.9
8550. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=16#Gen.x-p29.5
8551. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=17#Ex.xxxv-p26.1
8552. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=19#Ex.xxxv-p4.2
8553. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=21#Num.xxxvi-p10.4
8554. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=21#Gen.v-p23.4
8555. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=21#Gen.x-p13.3
8556. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=22#Ex.xxi-p19.3
8557. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=22#Gen.l-p6.3
8558. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=23#Num.x-p9.2
8559. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=28#Gen.iv-p19.1
8560. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=28#Ex.xxi-p20.3
8561. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=29#Gen.xiii-p5.4
8562. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=29#Num.xxvi-p10.2
8563. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=33#Ex.xxi-p11.4
8564. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=33#Ex.xxi-p11.7
8565. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=38#Ex.xxii-p16.2
8566. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=38#Lev.xxv-p14.7
8567. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=39#Ex.xxii-p16.3
8568. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=39#Gen.xiv-p15.5
8569. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=44#Num.xv-p20.1
8570. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=44#Ex.xviii-p6.2
8571. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=5&scrV=45#Gen.xv-p15.2
8572. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=6&scrV=9#Deu.vi-p5.3
8573. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=6&scrV=25#Ex.xvii-p12.6
8574. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=6&scrV=25#Deu.ix-p8.1
8575. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=6&scrV=25#Ex.xxiv-p8.3
8576. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=6&scrV=26#Gen.ii-p43.2
8577. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=6&scrV=33#Deu.xxix-p8.1
8578. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=7&scrV=1#Gen.xxi-p18.3
8579. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=7&scrV=6#Lev.xxiii-p11.1
8580. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=7&scrV=12#Lev.xx-p18.5
8581. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=7&scrV=22#Gen.viii-p33.6
8582. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=7&scrV=22#Ex.ix-p7.2
8583. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=7&scrV=24#Gen.vii-p31.5
8584. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=2#Lev.xiv-p3.2
8585. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=4#Lev.xv-p5.10
8586. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=8#Gen.xxxiii-p15.2
8587. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=10#Ex.xix-p9.3
8588. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=21#Num.vii-p8.2
8589. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=22#Gen.li-p3.7
8590. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=8&scrV=25#Num.xi-p3.16
8591. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=9&scrV=20#Num.xvi-p13.2
8592. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=9&scrV=36#Num.xxviii-p11.2
8593. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=9&scrV=38#Num.xxviii-p11.3
8594. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=11#Gen.xx-p3.1
8595. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=15#Gen.xx-p21.15
8596. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=16#Gen.xv-p12.2
8597. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=19#Ex.v-p16.2
8598. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=37#Ex.v-p26.2
8599. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=41#Gen.xix-p7.1
8600. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=10&scrV=42#Gen.xxv-p12.5
8601. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=11&scrV=2#Gen.xvi-p20.4
8602. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=11&scrV=12#Gen.xxviii-p17.11
8603. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=11&scrV=25#Gen.xxv-p15.1
8604. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=11&scrV=29#Num.xiii-p4.4
8605. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=3#Lev.xxiii-p10.2
8606. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=7#Lev.xxiii-p10.2
8607. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=12#Deu.xxv-p6.2
8608. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=28#Ex.xxx-p17.8
8609. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=34#Lev.xvi-p3.6
8610. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=47#Lev.xi-p14.5
8611. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=48#Lev.xxii-p9.6
8612. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=48#Deu.xxxiv-p17.4
8613. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=12&scrV=50#Gen.xiii-p13.4
8614. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=13&scrV=12#Gen.xix-p19.2
8615. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=14&scrV=19#Deu.ix-p15.3
8616. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=4#Lev.xxi-p6.3
8617. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=4#Ex.xxi-p18.6
8618. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=5#Num.xxxi-p7.2
8619. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=7#Ex.xxi-p11.1
8620. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=11#Lev.xii-p11.6
8621. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=14#Deu.xxviii-p13.4
8622. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=19#Gen.vii-p12.3
8623. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=15&scrV=27#Gen.xxxiii-p15.3
8624. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=16&scrV=2#Gen.ii-p25.6
8625. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=16&scrV=18#Deu.xxxiv-p45.1
8626. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=17&scrV=5#Deu.xix-p18.3
8627. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=17&scrV=5#Ex.xxiv-p15.4
8628. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=17&scrV=27#Ex.xxxi-p6.2
8629. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=18&scrV=6#Num.xiii-p9.1
8630. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=18&scrV=6#Gen.xiii-p38.5
8631. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=18&scrV=15#Gen.xxii-p31.2
8632. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=18&scrV=16#Deu.xviii-p6.4
8633. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=3#Deu.xxv-p3.4
8634. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=4#Gen.viii-p9.1
8635. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=4#Gen.iii-p40.2
8636. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=4#Gen.ii-p38.3
8637. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=5#Gen.v-p47.1
8638. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=5#Gen.xxx-p10.5
8639. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=7#Deu.xxv-p3.1
8640. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=8#Gen.viii-p9.1
8641. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=17#Deu.xxxiii-p51.2
8642. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=29#Gen.xiii-p26.1
8643. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=29#Gen.xxiii-p31.6
8644. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=19&scrV=29#Ex.xix-p5.3
8645. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=20&scrV=8#Deu.xxv-p10.4
8646. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=20&scrV=23#Num.xxxv-p8.2
8647. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=20&scrV=23#Gen.xlviii-p3.2
8648. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=20&scrV=26#Gen.ii-p27.2
8649. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=20&scrV=27#Num.iii-p5.2
8650. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=21&scrV=29#Ex.xxi-p18.5
8651. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=21&scrV=45#Gen.xxxviii-p6.3
8652. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=22&scrV=5#Ex.xxxi-p10.12
8653. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=22&scrV=12#Ex.xxix-p15.6
8654. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=22&scrV=24#Deu.xxvi-p6.3
8655. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=22&scrV=31#Ex.iv-p10.4
8656. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=22&scrV=39#Lev.xx-p18.3
8657. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=4#Gen.xv-p28.3
8658. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=5#Deu.vii-p8.4
8659. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=17#Lev.ix-p7.8
8660. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=19#Ex.xxx-p18.2
8661. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=32#Gen.xvi-p32.3
8662. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=35#Deu.xxxiii-p39.2
8663. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=35#Gen.v-p9.3
8664. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=35#Gen.v-p23.1
8665. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=35#Gen.v-p29.7
8666. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=37#Num.xv-p15.2
8667. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=37#Gen.ii-p14.3
8668. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=23&scrV=37#Ex.xx-p4.6
8669. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=4#Deu.xxix-p22.1
8670. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=14#Deu.xxxii-p19.2
8671. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=14#Ex.xxvi-p16.5
8672. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=15#Ex.xxi-p8.2
8673. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=24#Deu.xxxii-p23.8
8674. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=28#Deu.xxix-p24.2
8675. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=24&scrV=31#Num.xi-p3.9
8676. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=8#Gen.viii-p33.6
8677. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=11#Gen.xxix-p10.2
8678. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=21#Gen.xl-p6.3
8679. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=29#Gen.xix-p19.2
8680. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=31#Gen.xii-p23.4
8681. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=32#Ex.ix-p18.5
8682. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=25&scrV=37#Deu.xxix-p6.2
8683. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=26&scrV=6#Lev.xv-p8.4
8684. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=26&scrV=13#Ex.xxxvi-p13.3
8685. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=26&scrV=52#Ex.xxii-p16.4
8686. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=26&scrV=63#Lev.vi-p3.1
8687. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=26&scrV=75#Gen.xliv-p15.4
8688. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=27&scrV=24#Deu.xxii-p6.7
8689. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=27&scrV=51#Ex.xxvii-p10.4
8690. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=28&scrV=19#Ex.xxxv-p26.4
8691. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=28&scrV=20#Gen.xxix-p22.4
8692. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=28&scrV=20#Deu.vii-p3.2
8693. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=28&scrV=20#Ex.xxiv-p15.5
8694. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=28&scrV=20#Ex.xxvi-p23.2
8695. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Matt&scrCh=28&scrV=20#Ex.xxx-p22.4
8696. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=1&scrV=44#Lev.xv-p8.10
8697. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=3&scrV=5#Ex.xii-p6.9
8698. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=6&scrV=21#Gen.xli-p11.2
8699. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=7&scrV=11#Lev.xxviii-p11.3
8700. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=7&scrV=11#Gen.xlvi-p8.7
8701. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=8&scrV=4#Num.xii-p22.2
8702. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=9&scrV=26#Ex.xv-p7.5
8703. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=9&scrV=38#Num.xii-p32.5
8704. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=9&scrV=49#Lev.viii-p9.5
8705. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=9&scrV=49#Lev.iii-p8.4
8706. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=10&scrV=19#Ex.xxi-p20.2
8707. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=10&scrV=23#Gen.xiv-p4.4
8708. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=12&scrV=32#Deu.vii-p6.1
8709. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=12&scrV=33#Deu.vii-p7.2
8710. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=12&scrV=33#Lev.ii-p7.3
8711. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=12&scrV=34#Deu.ii-p18.2
8712. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=12&scrV=41#Num.viii-p17.2
8713. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=16&scrV=16#Deu.xxxi-p15.3
8714. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=16&scrV=16#Gen.iii-p17.3
8715. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Mark&scrCh=16&scrV=18#Gen.iv-p35.10
8716. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=6#Deu.vii-p15.3
8717. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=9#Lev.xi-p3.9
8718. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=10#Ex.xxix-p13.2
8719. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=10#Ex.xxxi-p4.4
8720. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=15#Num.vii-p4.3
8721. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=18#Gen.xix-p11.4
8722. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=46#Gen.xxii-p9.2
8723. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=51#Ex.viii-p3.4
8724. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=58#Gen.xxii-p9.3
8725. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=73#Gen.xxiii-p31.7
8726. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=74#Gen.xxiii-p31.9
8727. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=74#Ex.xxi-p4.2
8728. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=74#Deu.xxxii-p11.1
8729. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=74#Ex.xvi-p16.5
8730. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=1&scrV=80#Gen.xxii-p11.2
8731. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=1#Gen.l-p8.8
8732. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=8#Gen.xix-p8.4
8733. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=8#Ex.iv-p4.2
8734. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=22#Lev.xiii-p5.2
8735. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=37#Ex.xxxix-p6.1
8736. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=40#Gen.xxii-p11.2
8737. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=46#Ex.xiii-p16.1
8738. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=2&scrV=51#Gen.xxxviii-p7.2
8739. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=3&scrV=1#Gen.iv-p39.2
8740. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=3&scrV=21#Lev.x-p7.2
8741. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=3&scrV=36#Gen.vi-p1.2
8742. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=6&scrV=35#Deu.xvi-p4.10
8743. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=6&scrV=35#Deu.xxiv-p17.2
8744. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=7&scrV=12#Gen.li-p5.2
8745. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=7&scrV=27#Gen.xl-p11.1
8746. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=7&scrV=29#Gen.xl-p11.1
8747. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=7&scrV=46#Deu.xxxiv-p39.4
8748. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=8&scrV=16#Gen.ii-p25.3
8749. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=9&scrV=29#Ex.xxxv-p32.1
8750. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=9&scrV=46#Ex.iii-p18.1
8751. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=9&scrV=52#Num.xxi-p16.3
8752. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=10&scrV=1#Num.xii-p18.4
8753. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=10&scrV=5#Num.vii-p15.2
8754. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=10&scrV=18#Gen.iv-p39.10
8755. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=10&scrV=21#Gen.xv-p20.7
8756. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=10&scrV=40#Gen.xix-p11.2
8757. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=11&scrV=2#Deu.vi-p5.4
8758. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=11&scrV=5#Lev.xxv-p5.9
8759. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=11&scrV=20#Num.xx-p7.2
8760. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=11&scrV=44#Num.xx-p14.1
8761. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=11&scrV=52#Gen.v-p12.3
8762. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=4#Gen.xiii-p31.2
8763. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=6#Deu.xxiii-p7.3
8764. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=6#Gen.ix-p3.1
8765. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=13#Num.xxviii-p5.3
8766. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=15#Gen.xxiv-p10.2
8767. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=17#Gen.xliii-p19.1
8768. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=18#Lev.xxvii-p4.5
8769. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=20#Gen.xvi-p34.2
8770. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=47#Deu.xxvi-p3.5
8771. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=49#Gen.xxvi-p14.2
8772. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=12&scrV=51#Gen.xxvi-p14.2
8773. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=13&scrV=9#Gen.xix-p35.1
8774. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=13&scrV=9#Ex.xxxiii-p38.5
8775. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=13&scrV=24#Gen.xxviii-p19.3
8776. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=13&scrV=25#Gen.viii-p24.4
8777. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=13&scrV=25#Gen.xxviii-p17.15
8778. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=13&scrV=33#Deu.xix-p19.3
8779. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=14&scrV=8#Num.iii-p5.1
8780. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=14&scrV=14#Deu.xvi-p4.10
8781. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=14&scrV=21#Ex.xviii-p5.3
8782. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=14&scrV=26#Gen.xiii-p5.3
8783. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=14&scrV=26#Gen.xxiii-p23.3
8784. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=14&scrV=26#Gen.xxx-p12.3
8785. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=15&scrV=17#Deu.xxxi-p5.3
8786. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=15&scrV=20#Gen.xlvi-p5.2
8787. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=15&scrV=22#Gen.iv-p59.1
8788. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=15&scrV=28#Gen.v-p14.1
8789. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=16&scrV=10#Gen.xxxii-p19.2
8790. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=16&scrV=25#Gen.xxxvii-p9.7
8791. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=16&scrV=25#Gen.xlii-p8.9
8792. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=3#Lev.xx-p17.3
8793. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=12#Lev.xiv-p12.4
8794. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=14#Lev.xv-p5.10
8795. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=26#Gen.viii-p33.3
8796. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=27#Gen.vi-p12.1
8797. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=31#Gen.xx-p24.2
8798. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=17&scrV=32#Gen.xx-p23.1
8799. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=1#Num.xxiv-p26.4
8800. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=1#Gen.xxvi-p12.4
8801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=8#Ex.iv-p13.2
8802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=10#Gen.v-p7.7
8803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=11#Num.xxiv-p5.5
8804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=13#Gen.v-p12.1
8805. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=18&scrV=13#Ex.xxxiv-p4.4
8806. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=19&scrV=8#Lev.vii-p5.2
8807. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=19&scrV=9#Deu.xxx-p12.5
8808. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=19&scrV=9#Gen.xiii-p13.1
8809. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=19&scrV=40#Num.xxiii-p19.10
8810. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=19&scrV=42#Ex.xxxiii-p38.6
8811. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=20&scrV=34#Gen.ii-p38.4
8812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=20&scrV=37#Deu.xxxiv-p25.3
8813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=20&scrV=37#Ex.iv-p10.3
8814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=21&scrV=4#Lev.xxviii-p4.12
8815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=21&scrV=4#Deu.xvii-p7.5
8816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=21&scrV=15#Ex.v-p15.3
8817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=21&scrV=20#Ex.xxx-p17.7
8818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=21&scrV=34#Gen.x-p21.4
8819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=21&scrV=34#Lev.xi-p17.5
8820. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=24#Ex.iii-p18.1
8821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=25#Gen.xi-p6.1
8822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=26#Gen.xiv-p14.1
8823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=28#Num.xi-p8.11
8824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=30#Ex.xxv-p13.8
8825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=30#Ex.xxvi-p20.9
8826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=22&scrV=35#Deu.ix-p8.2
8827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=23&scrV=18#Ex.xiii-p8.9
8828. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=23&scrV=29#Ex.iii-p4.1
8829. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=24&scrV=31#Gen.xvii-p28.4
8830. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=24&scrV=45#Ex.v-p15.7
8831. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=24&scrV=50#Deu.xxxiv-p3.2
8832. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Luke&scrCh=24&scrV=51#Gen.xv-p19.1
8833. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=1#Deu.xix-p16.4
8834. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=1#Gen.ii-p10.1
8835. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=1#ii-p4.5
8836. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=3#Gen.ii-p8.2
8837. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=9#Gen.ii-p16.6
8838. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=10#Gen.ii-p8.2
8839. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=14#Lev.xxiv-p21.1
8840. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=14#Deu.xix-p17.2
8841. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=14#Ex.xli-p8.1
8842. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=14#Ex.xli-p11.4
8843. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=17#Deu.xxxii-p7.1
8844. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=18#Gen.xlii-p11.11
8845. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=18#Ex.xxix-p11.8
8846. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=29#Ex.xiii-p8.2
8847. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=29#Lev.xvii-p20.12
8848. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=1&scrV=51#Gen.xxix-p15.3
8849. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=2#Ex.v-p5.2
8850. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=8#Num.xii-p29.1
8851. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=14#Num.xxii-p9.3
8852. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=21#Gen.ii-p16.1
8853. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=26#Num.xii-p32.2
8854. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=29#Gen.xxv-p9.3
8855. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=31#Gen.iv-p54.3
8856. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=36#Deu.xix-p18.4
8857. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=36#Deu.xxx-p20.3
8858. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=3&scrV=36#Gen.xvi-p42.2
8859. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=4&scrV=5#Gen.xlix-p13.5
8860. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=4&scrV=14#Ex.xviii-p6.11
8861. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=4&scrV=21#Lev.xviii-p7.1
8862. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=4&scrV=23#Deu.xiii-p9.6
8863. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=4&scrV=34#Gen.xxv-p18.2
8864. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=4#Num.xxii-p11.1
8865. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=14#Lev.xv-p7.3
8866. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=17#Gen.iii-p3.4
8867. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=36#Ex.v-p5.1
8868. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=39#ii-p10.2
8869. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=46#Deu.xxxi-p12.2
8870. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=5&scrV=46#Ex.i-p2.5
8871. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=14#Deu.xix-p15.2
8872. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=27#Gen.xlii-p8.8
8873. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=32#Num.xii-p14.2
8874. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=32#Ex.xvii-p7.11
8875. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=38#Lev.ix-p9.8
8876. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=48#Gen.iii-p17.2
8877. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=49#Gen.ii-p42.3
8878. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=49#Ex.xvii-p16.5
8879. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=53#Gen.iii-p17.2
8880. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=53#Ex.xiii-p10.1
8881. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=6&scrV=68#Gen.xvii-p20.3
8882. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=5#Num.xiii-p3.4
8883. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=16#Deu.xix-p16.6
8884. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=17#Ex.xx-p7.9
8885. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=32#Lev.xxvi-p20.11
8886. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=37#Lev.xxiv-p17.8
8887. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=37#Num.xxx-p5.4
8888. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=38#Num.xxii-p16.7
8889. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=7&scrV=38#Ex.xviii-p6.11
8890. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=3#Lev.xxi-p13.4
8891. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=6#Num.vi-p12.1
8892. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=12#Deu.xix-p16.3
8893. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=33#Deu.xii-p17.3
8894. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=34#Deu.xxxiv-p7.2
8895. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=41#Gen.xxxix-p1.3
8896. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=53#Gen.xvi-p34.1
8897. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=56#Gen.xvi-p13.3
8898. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=8&scrV=56#Gen.xviii-p20.2
8899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=9&scrV=3#Ex.v-p15.8
8900. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=9&scrV=4#Gen.ii-p25.8
8901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=9&scrV=5#Gen.ii-p16.6
8902. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=9&scrV=24#Num.xxii-p11.3
8903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=9&scrV=36#Deu.xxxi-p12.4
8904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=3#Num.v-p12.5
8905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=11#Ex.xxxiii-p38.12
8906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=14#Gen.xxx-p3.5
8907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=18#Lev.ix-p9.8
8908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=28#Deu.xxxiv-p6.7
8909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=32#Deu.xxxiii-p8.3
8910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=10&scrV=32#Ex.xviii-p4.6
8911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=6#Gen.xviii-p3.1
8912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=9#Gen.ii-p25.7
8913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=15#Gen.xviii-p3.1
8914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=42#Deu.xxxiv-p12.4
8915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=51#Gen.xxii-p17.4
8916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=51#Deu.xxxi-p6.10
8917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=11&scrV=52#Gen.l-p8.13
8918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=13#Lev.xxiv-p17.6
8919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=24#Gen.xxix-p6.3
8920. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=24#Ex.ii-p3.9
8921. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=28#Num.xv-p29.2
8922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=28#ii-p11.3
8923. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=32#Gen.l-p8.12
8924. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=33#Num.xxii-p11.4
8925. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=37#Ex.xii-p6.13
8926. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=12&scrV=48#Deu.xix-p18.6
8927. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=13&scrV=8#Ex.xxxi-p8.6
8928. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=13&scrV=10#Lev.xxiii-p5.2
8929. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=13&scrV=10#Ex.xxx-p9.5
8930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=13&scrV=10#Ex.xxxi-p8.6
8931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=14&scrV=21#Deu.viii-p17.3
8932. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=14&scrV=22#Gen.v-p44.2
8933. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=14&scrV=22#Gen.xvii-p28.6
8934. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=14&scrV=26#ii-p7.2
8935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=14&scrV=26#Gen.xviii-p5.4
8936. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=14&scrV=31#Lev.ix-p9.8
8937. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=15&scrV=15#Ex.xxx-p15.9
8938. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=15&scrV=16#Lev.xxvii-p4.21
8939. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=15&scrV=16#Num.xviii-p8.1
8940. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=4#Gen.xvi-p27.2
8941. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=6#Gen.xxii-p22.5
8942. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=13#ii-p7.5
8943. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=21#Gen.iv-p44.1
8944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=32#Deu.xxxv-p4.2
8945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=32#Gen.xxix-p12.1
8946. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=16&scrV=33#Gen.xxix-p3.2
8947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=1#Lev.xvii-p21.7
8948. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=4#Lev.xvii-p21.5
8949. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=11#Num.xi-p6.11
8950. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=17#Lev.xx-p4.4
8951. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=19#Ex.xxviii-p4.1
8952. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=19#Ex.xxix-p13.7
8953. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=19#Ex.xxx-p18.3
8954. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=19#Lev.xvii-p20.2
8955. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=24#Gen.xlvi-p8.9
8956. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=24#Ex.xvi-p11.10
8957. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=24#Ex.xxxi-p4.2
8958. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=17&scrV=26#Deu.xxxiv-p7.3
8959. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=18&scrV=13#Lev.xxiii-p14.11
8960. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=18&scrV=24#Lev.xxiii-p14.11
8961. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=19&scrV=17#Gen.xxiii-p19.1
8962. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=19&scrV=31#Deu.xxii-p22.3
8963. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=19&scrV=33#Ex.xiii-p8.11
8964. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=19&scrV=34#Lev.xv-p5.1
8965. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=19&scrV=36#Ex.xiii-p8.11
8966. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=John&scrCh=21&scrV=22#Deu.xxx-p24.3
8967. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=1&scrV=4#Lev.ix-p13.3
8968. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=1&scrV=7#Deu.xxx-p24.3
8969. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=1#Lev.xxiv-p10.7
8970. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=1#Num.xxix-p8.5
8971. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=1#Gen.xii-p21.1
8972. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=3#Ex.xx-p7.8
8973. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=3#Lev.x-p12.2
8974. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=23#Num.xx-p10.4
8975. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=23#Gen.li-p9.6
8976. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=24#Gen.iv-p55.2
8977. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=38#Gen.xxix-p4.3
8978. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=40#Num.xii-p12.2
8979. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=40#Gen.xiii-p5.5
8980. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=44#Lev.xxvi-p3.7
8981. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Acts&scrCh=2&scrV=47#Deu.xxxiv-p49.3
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9088. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rom&scrCh=4&scrV=16#Gen.xviii-p11.1
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9117. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rom&scrCh=7&scrV=22#Lev.xiv-p4.3
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9129. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rom&scrCh=8&scrV=20#Gen.iv-p35.1
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9311. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=12&scrV=28#Num.xii-p17.1
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9313. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=13&scrV=12#Gen.xvii-p28.2
9314. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=14&scrV=8#Lev.xxvi-p7.2
9315. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=14&scrV=22#Ex.v-p6.4
9316. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=14&scrV=24#Num.xii-p26.3
9317. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=14&scrV=25#Deu.xxxii-p19.5
9318. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=15&scrV=10#Gen.vii-p17.4
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9320. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=15&scrV=23#Num.viii-p16.1
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9330. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Cor&scrCh=16&scrV=2#Gen.xxix-p24.5
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9332. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=1&scrV=5#Gen.x-p18.8
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9342. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=3&scrV=10#Ex.xxvii-p8.6
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9347. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=3&scrV=16#Ex.xxxv-p33.6
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9349. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=3&scrV=18#Ex.xxvii-p10.2
9350. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=3&scrV=18#Ex.xxxiv-p19.6
9351. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=3&scrV=18#Ex.xxxv-p31.2
9352. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=3&scrV=18#Lev.xvii-p4.6
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9373. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=6&scrV=15#Deu.xiv-p13.3
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9375. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=6&scrV=17#Lev.xv-p14.3
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9383. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=8&scrV=3#Ex.xxxvii-p4.5
9384. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=8&scrV=12#Ex.xxxvi-p12.5
9385. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=8&scrV=12#Lev.ii-p7.2
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9401. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Cor&scrCh=12&scrV=10#Gen.xxxiii-p26.6
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9403. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=1&scrV=8#Deu.xiv-p3.2
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9411. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=10#Deu.xxviii-p16.3
9412. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=10#Gen.v-p31.2
9413. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=12#Lev.xix-p3.9
9414. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=13#Deu.xxii-p22.2
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9417. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=14#Gen.xxix-p5.2
9418. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=14#Gen.xviii-p16.10
9419. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=14#Gen.xxiii-p31.8
9420. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=16#Gen.xxiii-p31.10
9421. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=17#Ex.xiii-p23.7
9422. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=19#Lev.v-p3.3
9423. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=21#Lev.xix-p3.10
9424. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=28#Lev.xxviii-p4.5
9425. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=28#Num.xxviii-p5.5
9426. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=3&scrV=28#Lev.iv-p4.2
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9430. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=4#Gen.iv-p55.3
9431. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=4#Gen.iv-p39.4
9432. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=9#Ex.xx-p4.2
9433. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=23#Gen.xvii-p31.1
9434. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=24#Num.xi-p5.2
9435. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=24#Gen.xxii-p22.6
9436. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=24#Deu.ii-p4.5
9437. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=25#Lev.xxvi-p21.7
9438. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=25#Gen.xvii-p31.2
9439. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=27#Gen.xxx-p10.9
9440. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=27#Gen.xlix-p12.8
9441. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=29#Gen.v-p23.3
9442. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=29#Gen.xvi-p29.1
9443. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=29#Gen.xxii-p14.2
9444. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=30#Lev.xx-p21.2
9445. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=30#Gen.xxii-p15.2
9446. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=4&scrV=31#Deu.xxviii-p9.2
9447. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=5&scrV=3#Gen.xviii-p16.5
9448. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=5&scrV=14#Lev.xx-p18.4
9449. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=5&scrV=17#Gen.xxvi-p14.3
9450. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=1#Deu.xxiii-p3.4
9451. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=1#Ex.xxxiii-p25.3
9452. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=1#Lev.v-p4.5
9453. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=6#Lev.xxviii-p15.5
9454. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=6#Num.xxxvi-p6.2
9455. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=7#Ex.xxi-p11.6
9456. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=16#Deu.xxvii-p13.2
9457. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=16#Deu.xxxiv-p43.3
9458. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gal&scrCh=6&scrV=17#Gen.xxxiii-p26.17
9459. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=4#Deu.xv-p4.2
9460. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=4#Deu.xxvii-p15.7
9461. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=9#Deu.x-p7.4
9462. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=10#Gen.xxix-p6.2
9463. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=10#Gen.xxix-p15.5
9464. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=11#Num.xxxv-p8.3
9465. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=11#Deu.x-p7.4
9466. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=11#Gen.x-p3.2
9467. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=1&scrV=14#Gen.xviii-p15.6
9468. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=2&scrV=6#Ex.xxix-p10.3
9469. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=2&scrV=6#Lev.xvii-p4.5
9470. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=2&scrV=14#Gen.x-p30.2
9471. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=2&scrV=20#ii-p5.6
9472. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=2&scrV=21#Ex.xxvii-p4.5
9473. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=2&scrV=21#Ex.xxxvii-p3.6
9474. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=3&scrV=9#Gen.ii-p8.2
9475. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=3&scrV=11#Gen.x-p3.2
9476. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=3&scrV=12#Ex.xxi-p28.3
9477. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=3&scrV=15#Gen.xviii-p12.4
9478. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=3&scrV=17#Ex.xli-p8.4
9479. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=3&scrV=20#Gen.xxii-p10.4
9480. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=8#Num.ix-p11.4
9481. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=11#Num.ix-p11.4
9482. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=12#Num.ix-p11.4
9483. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=12#Ex.xxxvii-p3.6
9484. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=16#Ex.xxvii-p4.5
9485. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=17#Deu.xix-p11.3
9486. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=20#Deu.xix-p11.3
9487. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=4&scrV=24#Gen.ii-p37.1
9488. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=2#Gen.ix-p22.1
9489. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=2#Lev.ii-p5.10
9490. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=6#Ex.vi-p5.3
9491. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=11#Lev.xx-p17.7
9492. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=24#Gen.xxv-p31.3
9493. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=25#Gen.iii-p38.6
9494. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=27#Ex.xxix-p7.10
9495. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=28#Gen.iii-p40.6
9496. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=5&scrV=33#Gen.xix-p10.4
9497. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=1#Ex.xxi-p18.4
9498. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=3#Ex.xxi-p18.7
9499. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=3#Deu.vi-p5.7
9500. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=4#Gen.v-p7.4
9501. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=9#Ex.xxii-p13.3
9502. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=11#Gen.iv-p8.3
9503. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=13#Ex.xxix-p15.7
9504. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=14#Ex.xxix-p7.8
9505. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=16#Num.xxii-p10.2
9506. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Eph&scrCh=6&scrV=16#Deu.xxxiv-p50.2
9507. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=1&scrV=12#Gen.xl-p20.7
9508. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=1&scrV=13#Ex.xii-p4.4
9509. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=1&scrV=16#Num.xii-p32.6
9510. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=1&scrV=21#Gen.vi-p16.5
9511. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=4#Gen.v-p28.1
9512. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=4#Deu.iv-p7.5
9513. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=4#Ex.xxiv-p6.4
9514. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=14#Ex.vii-p13.2
9515. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=15#Ex.xxvi-p22.3
9516. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=17#Num.xxix-p4.5
9517. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=20#Num.v-p14.1
9518. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=2&scrV=21#Num.xxxiii-p4.4
9519. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=1#Lev.xxi-p3.2
9520. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=1#Deu.i-p2.5
9521. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=1#Deu.vi-p5.1
9522. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=1#Ex.xxxviii-p3.1
9523. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=3#Lev.xxiv-p21.4
9524. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=5#Gen.xi-p14.2
9525. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=5#Gen.l-p23.4
9526. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=9#Num.xxxvi-p12.2
9527. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=13#Gen.xx-p25.2
9528. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=19#Gen.v-p50.2
9529. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=3&scrV=21#Gen.iii-p9.13
9530. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=4&scrV=3#Num.ii-p7.4
9531. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=4&scrV=3#Ex.xxxvi-p13.4
9532. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=4&scrV=6#Gen.xviii-p21.2
9533. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=4&scrV=18#Gen.xxxiv-p14.5
9534. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=4&scrV=18#Lev.iii-p5.9
9535. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phil&scrCh=4&scrV=19#Gen.iii-p34.2
9536. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=1&scrV=12#Deu.xxxiii-p15.1
9537. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=1&scrV=12#Gen.xvi-p19.4
9538. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=1&scrV=16#Gen.ii-p8.2
9539. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=1&scrV=20#Gen.xxix-p15.4
9540. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=3#Gen.iv-p18.3
9541. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=5#Num.iii-p5.11
9542. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=11#Ex.xiii-p26.3
9543. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=11#Deu.xxxi-p6.19
9544. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=14#Deu.xxxv-p7.3
9545. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=15#Num.xxii-p11.6
9546. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=15#Gen.iv-p39.9
9547. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=18#Deu.xxx-p24.3
9548. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=19#Gen.xxii-p11.3
9549. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=2&scrV=21#Lev.xii-p11.3
9550. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=5#Lev.iv-p5.5
9551. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=9#Lev.xx-p11.3
9552. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=10#Gen.ii-p37.1
9553. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=11#Lev.xx-p21.3
9554. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=11#Deu.xxx-p12.6
9555. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=11#Gen.l-p13.2
9556. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=11#Lev.xiii-p3.3
9557. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=16#Deu.xxxiii-p3.9
9558. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=24#Gen.xxv-p8.2
9559. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=25#Gen.xxi-p11.3
9560. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=3&scrV=25#Ex.xxii-p16.5
9561. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=4&scrV=1#Lev.xxvi-p20.8
9562. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Col&scrCh=4&scrV=6#Lev.iii-p8.5
9563. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=1&scrV=9#Ex.xxxiii-p12.9
9564. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=2&scrV=12#Gen.xvi-p19.2
9565. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=2&scrV=13#Ex.iv-p10.2
9566. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=2&scrV=16#Gen.xxii-p15.3
9567. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=4&scrV=6#Lev.xxvi-p11.3
9568. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=4&scrV=6#Deu.xxvi-p9.7
9569. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=4&scrV=6#Lev.vii-p5.5
9570. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=4&scrV=13#Lev.xxii-p4.6
9571. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=4&scrV=13#Deu.xv-p6.3
9572. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=5&scrV=13#Lev.xxii-p5.6
9573. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Thess&scrCh=5&scrV=22#Num.vii-p6.7
9574. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=1&scrV=9#Lev.xxiii-p4.4
9575. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=1&scrV=9#Gen.v-p40.2
9576. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=2&scrV=9#Deu.xiv-p3.3
9577. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=2&scrV=13#Gen.xvi-p19.1
9578. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=3&scrV=2#Ex.vi-p13.3
9579. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=3&scrV=10#Num.xix-p13.7
9580. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=3&scrV=10#Gen.iii-p21.1
9581. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=3&scrV=15#Num.xiii-p16.2
9582. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=3&scrV=15#Deu.xxvi-p3.8
9583. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Thess&scrCh=3&scrV=15#Lev.xv-p4.4
9584. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=1&scrV=4#Gen.vi-p1.1
9585. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=1&scrV=4#Ex.vii-p15.1
9586. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=1&scrV=10#Ex.xxii-p11.2
9587. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=1&scrV=12#Lev.ix-p9.5
9588. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=1&scrV=13#Num.xvi-p8.14
9589. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=1&scrV=18#Num.v-p7.2
9590. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=5#Deu.xiii-p7.1
9591. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=8#Lev.xviii-p7.2
9592. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=9#Ex.xxxvi-p12.7
9593. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=11#Deu.xxiii-p6.3
9594. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=11#Gen.iv-p43.1
9595. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=13#Gen.iii-p38.2
9596. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=14#Gen.iv-p18.1
9597. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=15#Gen.iv-p39.3
9598. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=2&scrV=15#Lev.xiii-p5.3
9599. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=1#Num.v-p7.1
9600. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=3#Lev.xi-p17.4
9601. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=5#Ex.xix-p5.6
9602. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=6#Num.v-p5.4
9603. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=10#Num.v-p5.5
9604. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=11#Lev.xxii-p5.2
9605. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=13#Num.ix-p12.4
9606. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=3&scrV=15#Ex.iii-p4.8
9607. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=1#Lev.xxv-p5.11
9608. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=3#Lev.xii-p11.7
9609. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=4#Deu.xv-p9.2
9610. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=4#Gen.x-p8.3
9611. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=5#Lev.xx-p22.3
9612. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=5#Lev.xxv-p5.11
9613. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=8#Gen.xiv-p4.5
9614. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=8#Lev.xix-p3.7
9615. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=12#Lev.xxii-p3.2
9616. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=4&scrV=16#Lev.x-p3.9
9617. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=4#Gen.xlvi-p8.8
9618. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=8#Gen.xxxi-p18.2
9619. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=17#Deu.xxvi-p4.4
9620. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=22#Lev.xiv-p4.8
9621. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=23#Num.vii-p6.4
9622. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=24#Lev.xiv-p4.8
9623. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=5&scrV=25#Lev.xiv-p4.8
9624. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=6&scrV=1#Num.xv-p23.8
9625. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=6&scrV=8#Gen.xxix-p24.4
9626. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=6&scrV=9#Gen.xiv-p9.5
9627. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=6&scrV=13#Ex.vii-p13.3
9628. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=6&scrV=16#Gen.ii-p16.5
9629. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Tim&scrCh=6&scrV=16#Ex.xxv-p13.3
9630. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=1&scrV=5#Num.iv-p8.4
9631. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=1&scrV=13#Deu.xi-p4.7
9632. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=2&scrV=3#Num.v-p7.3
9633. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=2&scrV=3#Lev.ix-p13.2
9634. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=2&scrV=12#Num.xi-p8.11
9635. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=2&scrV=19#Num.ii-p7.3
9636. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=2&scrV=19#Gen.x-p18.2
9637. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=2&scrV=25#Ex.xxxiii-p36.2
9638. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=3&scrV=8#Ex.viii-p6.4
9639. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=3&scrV=9#Ex.x-p11.3
9640. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=3&scrV=16#ii-p4.1
9641. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=3&scrV=17#ii-p7.3
9642. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=4&scrV=1#Ex.vii-p13.3
9643. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Tim&scrCh=4&scrV=18#Gen.xlix-p10.5
9644. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=1&scrV=5#Num.viii-p6.2
9645. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=1&scrV=15#Num.vi-p13.3
9646. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=1&scrV=15#Deu.xxix-p14.9
9647. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=1&scrV=15#Lev.xiv-p15.3
9648. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=3#Lev.xxviii-p4.9
9649. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=4#Ex.xx-p4.13
9650. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=5#Gen.xxxv-p3.3
9651. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=5#Gen.xix-p8.3
9652. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=5#Gen.xxxix-p6.3
9653. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=10#Gen.xxv-p8.1
9654. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=14#Lev.xx-p4.4
9655. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Titus&scrCh=2&scrV=14#Deu.xxvii-p15.8
9656. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phlm&scrCh=1&scrV=8#Gen.xiv-p15.2
9657. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Phlm&scrCh=1&scrV=16#Ex.xxii-p5.3
9658. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=1#ii-p5.5
9659. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=1#Num.xiii-p8.3
9660. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=2#Deu.xix-p16.4
9661. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=2#Gen.ii-p8.2
9662. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=2#Ex.xxix-p11.8
9663. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=2#Lev.ii-p3.2
9664. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=14#Gen.xxxiii-p3.3
9665. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=1&scrV=14#Gen.xxv-p6.2
9666. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=2#Deu.xxxiv-p5.5
9667. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=5#Gen.xvii-p16.1
9668. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=10#Ex.xxx-p17.2
9669. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=11#Gen.iv-p39.5
9670. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=14#Deu.xviii-p12.3
9671. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=14#Gen.iv-p39.5
9672. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=14#Gen.iv-p39.8
9673. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=2&scrV=17#Lev.xvii-p20.1
9674. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=1#Num.xiii-p8.7
9675. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=2#Num.xiii-p8.5
9676. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=5#Num.xiii-p8.5
9677. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=5#Ex.xxxviii-p3.2
9678. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=5#Ex.xxxvi-p5.1
9679. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=6#Num.xiii-p8.5
9680. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=7#Num.xiv-p1.2
9681. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=8#Num.xv-p18.4
9682. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=12#Num.xv-p18.6
9683. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=13#Gen.iv-p32.1
9684. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=3&scrV=13#Lev.viii-p9.11
9685. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=1#Num.i-p3.15
9686. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=1#Gen.xx-p24.3
9687. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=2#Lev.xxviii-p16.2
9688. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=2#ii-p5.2
9689. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=2#Ex.xiii-p7.2
9690. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=8#Gen.xviii-p16.4
9691. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=9#Gen.xviii-p15.4
9692. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=9#Ex.xxxvi-p6.2
9693. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=11#Lev.xix-p14.13
9694. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=12#Deu.xxxii-p19.4
9695. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=14#Ex.xxix-p13.8
9696. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=16#Ex.xxvi-p18.8
9697. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=4&scrV=16#Lev.xvii-p4.4
9698. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=5&scrV=2#Lev.x-p3.8
9699. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=5&scrV=4#Num.xvii-p4.2
9700. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=5&scrV=4#Ex.xxix-p4.4
9701. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=5&scrV=4#Ex.xxx-p5.1
9702. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=5&scrV=9#Gen.vii-p29.7
9703. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=5&scrV=13#Gen.xxii-p11.4
9704. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=2#Lev.ii-p5.3
9705. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=7#Deu.xxxiii-p3.12
9706. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=8#Gen.iv-p54.2
9707. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=10#Num.viii-p17.1
9708. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=10#Gen.xxx-p8.3
9709. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=10#Gen.xxxii-p9.6
9710. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=10#Ex.ii-p6.3
9711. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=10#Ex.xxxviii-p3.3
9712. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=13#Gen.xxiii-p31.3
9713. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=16#Ex.xxiii-p9.2
9714. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=17#Gen.x-p18.1
9715. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=17#Gen.xxiii-p31.4
9716. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=17#Gen.xlii-p8.2
9717. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=18#Num.xxiv-p19.3
9718. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=18#Num.xxxvi-p12.1
9719. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=6&scrV=18#Gen.xviii-p24.2
9720. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=1#Gen.xv-p18.1
9721. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=3#Gen.xv-p18.3
9722. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=3#Gen.xv-p18.4
9723. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=4#Gen.xv-p21.1
9724. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=8#Gen.xv-p18.4
9725. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=11#Lev.i-p2.5
9726. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=13#Gen.xv-p18.5
9727. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=14#Num.ii-p10.4
9728. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=14#Gen.xlv-p13.3
9729. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=14#Gen.xxxix-p1.1
9730. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=19#Deu.xxxv-p12.2
9731. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=23#Num.xxi-p20.2
9732. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=26#Lev.xvii-p20.6
9733. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=27#Ex.xxx-p13.2
9734. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=7&scrV=28#Ex.xxx-p5.4
9735. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=2#Ex.xxvi-p7.2
9736. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=2#Lev.xviii-p7.4
9737. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=10#Ex.xxvi-p16.7
9738. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=10#Ex.xxxv-p4.3
9739. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=12#Deu.xviii-p16.2
9740. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=12#Lev.xvii-p20.13
9741. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=13#Num.xi-p6.3
9742. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=8&scrV=13#Num.xviii-p8.3
9743. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=1#Ex.xxvi-p6.2
9744. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=2#Ex.xxvi-p20.1
9745. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=4#Num.xviii-p10.4
9746. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=4#Ex.xvii-p16.1
9747. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=5#Ex.xxvi-p18.3
9748. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=6#Ex.xxvii-p10.6
9749. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=7#Lev.xvii-p1.1
9750. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=7#Lev.xvii-p21.1
9751. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=8#Ex.xxvii-p10.3
9752. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=9#Lev.xii-p1.1
9753. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=10#Lev.xxviii-p16.5
9754. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=10#Ex.xxvi-p6.1
9755. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=11#Ex.xxvi-p7.3
9756. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=11#Ex.xxxii-p5.7
9757. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=12#Ex.xxv-p11.4
9758. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=12#Ex.xxx-p17.1
9759. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=12#Lev.xvii-p21.3
9760. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=12#Lev.xvii-p21.6
9761. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=13#Num.xx-p1.5
9762. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=14#Lev.viii-p10.5
9763. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=19#Ex.xxv-p11.5
9764. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=22#Gen.xviii-p16.6
9765. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=22#Lev.xviii-p9.10
9766. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=23#Gen.iii-p13.2
9767. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=23#Ex.xxvi-p20.1
9768. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=24#Ex.xxvi-p7.1
9769. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=24#Ex.xli-p11.3
9770. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=9&scrV=26#Ex.xiii-p8.8
9771. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=1#Num.v-p8.8
9772. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=1#Gen.ii-p13.3
9773. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=1#Ex.xxx-p16.4
9774. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=1#Lev.ix-p13.5
9775. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=1#Lev.xvii-p17.2
9776. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=7#Gen.iv-p39.1
9777. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=14#Lev.v-p7.4
9778. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=19#Ex.xx-p10.3
9779. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=19#Lev.xvii-p4.3
9780. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=19#Lev.xvii-p21.8
9781. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=20#Lev.xvii-p21.2
9782. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=22#Num.xx-p16.4
9783. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=22#Ex.xx-p9.6
9784. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=22#Lev.ii-p5.6
9785. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=22#Lev.ix-p7.3
9786. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=25#Deu.xv-p14.4
9787. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=25#Lev.xviii-p7.6
9788. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=26#Deu.xx-p8.2
9789. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=26#Lev.v-p4.4
9790. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=27#Deu.v-p15.3
9791. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=27#Num.xvii-p31.2
9792. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=28#Lev.vi-p10.4
9793. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=28#Deu.xviii-p9.8
9794. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=29#Ex.xiii-p9.6
9795. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=29#Lev.iv-p7.10
9796. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=29#Lev.xviii-p9.11
9797. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=30#Deu.xxxiii-p39.7
9798. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=38#Lev.xxvii-p4.24
9799. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=10&scrV=38#Lev.xxvii-p11.11
9800. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=2#Gen.xiii-p10.2
9801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=3#Gen.ii-p1.4
9802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=4#Gen.v-p10.1
9803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=4#Gen.xvi-p13.4
9804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=5#Gen.vi-p19.2
9805. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=7#Gen.vii-p17.5
9806. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=7#Gen.vii-p31.6
9807. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=7#Ex.x-p15.5
9808. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=8#Num.xi-p8.8
9809. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=8#Gen.xiii-p15.2
9810. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=8#Gen.xiii-p24.7
9811. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=11#Gen.xix-p8.1
9812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=11#Gen.xix-p10.5
9813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=11#Gen.xxii-p4.3
9814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=13#Deu.xxxv-p4.4
9815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=13#Gen.xlviii-p11.2
9816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=13#Gen.xxix-p7.2
9817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=13#Gen.xxiv-p5.3
9818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=13#Gen.l-p14.3
9819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=14#Gen.xlviii-p21.4
9820. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=14#Gen.xiv-p24.5
9821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=14#Gen.xliii-p4.2
9822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=15#Gen.xxv-p4.6
9823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=15#Gen.xiii-p30.1
9824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=16#Deu.xxviii-p3.5
9825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=16#Deu.xxxv-p4.7
9826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=16#Gen.x-p29.4
9827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=16#Gen.xiii-p26.2
9828. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=16#Gen.xviii-p15.5
9829. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=16#Ex.iv-p10.5
9830. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=17#Gen.xxiii-p11.1
9831. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=20#Gen.xxviii-p17.6
9832. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=21#Gen.xlviii-p21.6
9833. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=21#Gen.xlix-p5.3
9834. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=21#Gen.xlix-p7.1
9835. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=22#Gen.li-p13.5
9836. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=23#Ex.iii-p4.10
9837. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=24#Gen.xlix-p5.6
9838. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=24#Ex.iii-p13.2
9839. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=27#Ex.iii-p20.2
9840. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=28#Ex.xiii-p1.2
9841. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=11&scrV=29#Ex.xv-p1.1
9842. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=1#Gen.xxx-p3.2
9843. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=2#Num.xxii-p12.1
9844. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=9#Num.xiii-p15.4
9845. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=9#Num.xvii-p21.4
9846. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=9#Ex.xxi-p18.2
9847. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=15#Num.vi-p5.2
9848. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=15#Deu.xxx-p18.3
9849. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=16#Gen.xxvi-p25.1
9850. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=16#Gen.xxvii-p28.1
9851. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=16#Gen.xxviii-p1.1
9852. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=17#Num.xv-p40.4
9853. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=17#Gen.xxviii-p17.1
9854. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=18#Lev.xxviii-p16.3
9855. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=18#Gen.xvi-p25.4
9856. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=18#Ex.xxi-p25.1
9857. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=18#Deu.ii-p4.4
9858. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=19#Ex.xxi-p26.3
9859. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=21#Ex.xx-p19.2
9860. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=23#Gen.xvi-p34.4
9861. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=23#Ex.xiv-p4.3
9862. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=24#Num.xx-p16.3
9863. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=24#Gen.v-p29.8
9864. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=25#Deu.xix-p18.5
9865. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=28#Ex.xx-p10.2
9866. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=28#Lev.x-p12.4
9867. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=12&scrV=28#Deu.v-p15.5
9868. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=2#Gen.xix-p4.4
9869. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=5#Deu.xxxii-p4.3
9870. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=5#Gen.xxix-p18.3
9871. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=10#Ex.xxviii-p4.2
9872. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=10#Lev.xviii-p7.4
9873. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=10#Lev.vii-p18.9
9874. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=11#Lev.v-p5.13
9875. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=12#Num.xx-p6.1
9876. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=13#Lev.xxiv-p21.3
9877. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=13#Ex.xiii-p10.5
9878. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=14#Gen.xxxi-p15.2
9879. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=16#Lev.iii-p5.10
9880. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Heb&scrCh=13&scrV=18#Gen.xxxii-p24.1
9881. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=7#Gen.xxxi-p16.2
9882. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=7#Ex.xviii-p4.3
9883. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=14#Gen.iv-p32.2
9884. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=15#Gen.vii-p12.2
9885. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=17#Gen.ii-p16.4
9886. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=17#Ex.xxxvi-p15.2
9887. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=19#Gen.xxvi-p9.4
9888. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=20#Num.xii-p32.3
9889. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=20#Num.xxi-p11.7
9890. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=21#Ex.xxxv-p4.6
9891. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=23#Ex.xxxix-p8.1
9892. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=1&scrV=26#Ex.xxi-p11.3
9893. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=2&scrV=1#Num.viii-p15.1
9894. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=2&scrV=1#Lev.xv-p10.2
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9899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=2&scrV=21#Gen.xix-p5.3
9900. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=2&scrV=26#Gen.xix-p5.3
9901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=3&scrV=2#Ex.xxxi-p8.6
9902. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=3&scrV=9#Gen.ii-p37.3
9903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=3&scrV=9#Gen.x-p13.6
9904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=4&scrV=8#Ex.xxxi-p8.7
9905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=4&scrV=11#Lev.vii-p4.2
9906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=2#Ex.xvii-p12.7
9907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=4#Lev.xx-p13.2
9908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=4#Deu.xxv-p10.6
9909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=14#Lev.xv-p4.3
9910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=17#Ex.x-p19.8
9911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=19#Deu.xxiii-p3.3
9912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=5&scrV=19#Ex.xxiv-p6.3
9913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jas&scrCh=9&scrV=7#Gen.x-p7.4
9914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=2#Num.xx-p16.1
9915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=2#Deu.xxvii-p15.6
9916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=2#Lev.ii-p5.6
9917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=3#Gen.xvi-p19.3
9918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=5#Gen.viii-p24.3
9919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=6#Gen.xiii-p29.3
9920. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=7#Gen.xxiii-p5.1
9921. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=11#Deu.xix-p15.3
9922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=12#Ex.xxvi-p18.5
9923. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=15#Lev.xx-p4.2
9924. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=16#Lev.xii-p10.6
9925. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=19#Lev.xxiii-p14.10
9926. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=19#Deu.xviii-p3.2
9927. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=19#Ex.xiii-p8.5
9928. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=23#Gen.xix-p9.4
9929. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=1&scrV=23#Gen.l-p22.2
9930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=1#Lev.viii-p10.4
9931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=2#Gen.l-p22.2
9932. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=5#Deu.xiii-p10.5
9933. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=5#Ex.xxix-p13.6
9934. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=5#Ex.xxx-p17.4
9935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=5#Ex.xxxvii-p3.4
9936. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=5#Lev.ii-p5.11
9937. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=5#Lev.xviii-p7.5
9938. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=9#Ex.xx-p4.17
9939. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=12#Ex.xxiii-p17.3
9940. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=13#Ex.xix-p17.4
9941. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=20#Gen.xvii-p14.4
9942. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=2&scrV=24#Lev.xvii-p20.10
9943. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=3#Gen.iv-p59.2
9944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=3#Ex.xxxvi-p12.7
9945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=4#Ex.xxvii-p6.6
9946. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=4#Lev.xiv-p15.6
9947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=5#Gen.xxii-p10.2
9948. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=6#Gen.xix-p10.3
9949. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=7#Gen.xxvi-p12.5
9950. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=7#Ex.xxii-p7.2
9951. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=7#Ex.xix-p5.4
9952. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=8#Ex.xxxv-p10.2
9953. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=18#Gen.vii-p29.3
9954. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=19#Gen.vii-p6.1
9955. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=3&scrV=20#Gen.viii-p24.1
9956. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=3#Deu.xxx-p19.2
9957. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=7#Lev.xi-p17.6
9958. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=8#Gen.x-p23.2
9959. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=10#Ex.xxxvi-p9.2
9960. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=17#Num.xxxii-p3.4
9961. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=17#Deu.xxx-p23.4
9962. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1Pet&scrCh=4&scrV=17#Deu.xxxiii-p38.3
9963. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=1&scrV=4#Gen.xxii-p4.4
9964. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=1&scrV=14#Num.v-p12.8
9965. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=1&scrV=19#Num.ix-p3.7
9966. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=1&scrV=19#Gen.i-p2.3
9967. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=1&scrV=19#Ex.xxvi-p22.1
9968. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=1&scrV=21#ii-p4.2
9969. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=4#Gen.iv-p66.4
9970. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=5#Gen.viii-p34.1
9971. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=5#Num.xv-p38.1
9972. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=6#Gen.xx-p21.14
9973. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=6#Gen.xx-p1.1
9974. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=7#Gen.xiv-p19.4
9975. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=10#Num.xiii-p9.2
9976. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=14#Gen.xxxix-p7.2
9977. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=15#Num.xxiii-p6.10
9978. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=16#Num.xxiii-p6.3
9979. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=16#Num.xxiii-p19.9
9980. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=20#Gen.xxv-p4.5
9981. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=2&scrV=21#Deu.xiv-p13.2
9982. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=3&scrV=1#Num.xvi-p13.3
9983. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=3&scrV=4#Ex.xxxiii-p8.1
9984. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=3&scrV=6#Gen.viii-p1.1
9985. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=3&scrV=6#Gen.viii-p17.5
9986. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=3&scrV=7#Gen.iv-p48.3
9987. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=2Pet&scrCh=3&scrV=10#Gen.iv-p48.3
9988. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=1#Num.v-p10.4
9989. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=1#Gen.v-p7.1
9990. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=3#Num.xi-p8.5
9991. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=3#Gen.xxii-p27.4
9992. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=3#Gen.xxvii-p24.2
9993. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=5#Gen.ii-p16.3
9994. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=1&scrV=7#Num.xx-p9.2
9995. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=1#Num.xviii-p10.3
9996. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=1#Ex.xxxi-p4.1
9997. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=1#Num.vii-p10.4
9998. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=1#Lev.v-p12.1
9999. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=2#Num.xx-p9.4
10000. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=16#Num.xxxiii-p4.3
10001. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=17#Num.xii-p21.2
10002. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=21#Gen.iv-p12.3
10003. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=27#Gen.iv-p12.3
10004. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=27#Ex.xxx-p17.6
10005. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=2&scrV=27#Lev.ix-p7.10
10006. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=2#Gen.xiii-p6.2
10007. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=2#Ex.xxxiv-p19.4
10008. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=7#Deu.vii-p15.3
10009. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=9#Gen.xl-p15.3
10010. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=12#Gen.v-p23.6
10011. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=13#Gen.iv-p38.3
10012. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=15#Num.xxxvi-p10.10
10013. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=15#Deu.xx-p6.4
10014. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=15#Gen.xxxviii-p10.2
10015. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=16#Lev.xx-p18.8
10016. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=21#Gen.xxi-p7.2
10017. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=3&scrV=23#Deu.xxxi-p12.3
10018. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=4&scrV=10#Deu.viii-p17.2
10019. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=4&scrV=13#Lev.x-p12.3
10020. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=4&scrV=20#Ex.ii-p6.6
10021. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=3#Deu.xii-p3.1
10022. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=4#Gen.xv-p25.1
10023. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=6#Lev.xv-p5.2
10024. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=7#Deu.xx-p12.4
10025. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=10#Num.xv-p18.5
10026. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=18#Gen.iv-p37.1
10027. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=1John&scrCh=5&scrV=20#Gen.ii-p16.8
10028. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=3John&scrCh=1&scrV=4#Num.iv-p4.3
10029. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=3John&scrCh=1&scrV=6#Gen.xix-p15.1
10030. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=3John&scrCh=1&scrV=6#Gen.xxxiv-p11.3
10031. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=3John&scrCh=1&scrV=6#Lev.xii-p9.2
10032. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=3#Gen.xiii-p13.3
10033. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=6#Gen.iv-p14.1
10034. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=7#Gen.xx-p7.3
10035. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=7#Gen.xx-p21.7
10036. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=7#Gen.xx-p21.13
10037. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=8#Ex.xxiii-p21.2
10038. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=9#Deu.xxxv-p7.4
10039. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=11#Num.xvii-p3.1
10040. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=11#Num.xvii-p18.2
10041. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=11#Num.xxiii-p14.2
10042. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=11#Gen.v-p23.2
10043. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=14#Deu.xxxiv-p5.3
10044. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=14#Gen.vi-p16.4
10045. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=15#Gen.vi-p21.2
10046. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=23#Gen.xx-p16.2
10047. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Jude&scrCh=1&scrV=23#Lev.xiv-p15.4
10048. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=5#Ex.xxx-p17.5
10049. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=5#Lev.ix-p7.2
10050. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=6#Ex.xx-p4.16
10051. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=8#Deu.xxxiii-p44.3
10052. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=8#Ex.iv-p25.2
10053. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=13#Ex.xxix-p7.6
10054. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=16#Deu.xxxiv-p6.5
10055. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=1&scrV=17#Gen.xviii-p5.2
10056. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=1#Lev.xxvii-p4.27
10057. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=2#Ex.xxxiii-p21.1
10058. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=5#Ex.xxvii-p3.4
10059. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=5#Ex.xxxv-p3.1
10060. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=7#Gen.iii-p17.1
10061. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=14#Num.xxv-p13.6
10062. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=14#Num.xxvi-p3.2
10063. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=14#Gen.iv-p5.2
10064. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=17#Gen.xviii-p12.2
10065. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=17#Ex.xvii-p16.7
10066. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=24#Deu.xiii-p16.2
10067. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=24#Gen.iv-p8.2
10068. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=2&scrV=26#Lev.xxvi-p21.5
10069. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=7#Gen.xxxi-p6.5
10070. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=9#Num.xiii-p13.2
10071. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=9#Gen.xliii-p5.3
10072. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=9#Ex.xii-p6.7
10073. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=16#Lev.xix-p14.10
10074. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=16#Lev.xxvii-p11.12
10075. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=17#Gen.xliii-p18.1
10076. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=20#Deu.xiii-p11.4
10077. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=20#Gen.v-p19.3
10078. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=20#Lev.iii-p8.2
10079. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=3&scrV=20#Lev.x-p11.1
10080. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=3#Gen.x-p18.9
10081. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=4#Num.iii-p3.9
10082. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=4#Ex.xxv-p13.1
10083. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=5#Lev.xxv-p4.5
10084. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=5#Num.ix-p3.8
10085. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=5#Ex.xxvi-p22.2
10086. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=6#Num.iii-p5.6
10087. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=6#Ex.xxv-p13.1
10088. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=8#Num.iii-p5.6
10089. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=4&scrV=11#Gen.ii-p11.4
10090. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=5&scrV=5#Gen.l-p8.10
10091. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=5&scrV=6#Lev.xvii-p21.4
10092. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=5&scrV=8#Ex.xxxi-p4.6
10093. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=5&scrV=8#Ex.xxv-p13.1
10094. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=5&scrV=9#Ex.xxix-p11.9
10095. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=5&scrV=11#Ex.xxvii-p4.3
10096. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=6&scrV=7#Gen.viii-p31.2
10097. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=6&scrV=8#Num.xxv-p20.2
10098. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=6&scrV=10#Gen.v-p29.3
10099. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=6&scrV=15#Ex.xv-p23.6
10100. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=6&scrV=16#Gen.viii-p28.4
10101. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=3#Gen.viii-p15.2
10102. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=3#Gen.xx-p18.3
10103. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=3#Ex.xiii-p9.3
10104. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=4#Gen.xxxvi-p16.6
10105. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=9#Lev.xxiv-p17.7
10106. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=9#Num.ii-p12.2
10107. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=9#Num.xxiv-p10.5
10108. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=7&scrV=13#Ex.xl-p3.2
10109. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=8&scrV=3#Ex.xxxi-p4.7
10110. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=8&scrV=3#Lev.v-p7.7
10111. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=8&scrV=5#Lev.xi-p3.10
10112. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=8&scrV=6#Ex.xx-p16.3
10113. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=9&scrV=5#Gen.v-p36.6
10114. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=9&scrV=13#Lev.v-p7.6
10115. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=10&scrV=1#Gen.x-p18.10
10116. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=10&scrV=1#Ex.xiv-p15.4
10117. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=10&scrV=11#ii-p5.4
10118. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=3#Ex.v-p17.4
10119. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=6#Deu.xxxiii-p52.1
10120. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=6#Ex.x-p19.9
10121. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=10#Num.xv-p15.3
10122. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=10#Gen.xxxviii-p13.8
10123. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=14#Ex.ix-p12.3
10124. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=19#Deu.vi-p5.12
10125. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=11&scrV=19#Ex.xxvi-p16.6
10126. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=12&scrV=3#Num.xxii-p10.1
10127. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=12&scrV=3#Ex.ii-p11.3
10128. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=12&scrV=7#Gen.iv-p38.1
10129. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=12&scrV=9#Gen.iv-p5.1
10130. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=12&scrV=16#Ex.xxxvi-p12.10
10131. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=13&scrV=8#Gen.i-p3.1
10132. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=4#Lev.xxii-p10.5
10133. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=6#Deu.xi-p11.3
10134. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=6#Gen.ii-p48.2
10135. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=7#Deu.xxxiv-p24.2
10136. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=7#Ex.xxi-p5.1
10137. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=10#Lev.xi-p5.1
10138. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=13#Ex.ii-p6.4
10139. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=14&scrV=20#Deu.xxxiii-p45.7
10140. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=15&scrV=2#Ex.xvi-p5.1
10141. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=3#Ex.viii-p8.7
10142. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=6#Ex.viii-p8.5
10143. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=10#Ex.xi-p15.2
10144. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=10#Ex.xi-p15.8
10145. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=13#Ex.ix-p6.2
10146. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=14#Deu.iii-p17.3
10147. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=15#Ex.xxix-p15.8
10148. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=16#Num.xxii-p3.5
10149. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=16&scrV=21#Ex.x-p18.9
10150. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=17&scrV=6#Ex.ii-p11.2
10151. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=18&scrV=4#Num.xvii-p24.5
10152. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=18&scrV=4#Gen.xv-p6.8
10153. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=18&scrV=23#Ex.xi-p15.6
10154. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=19&scrV=1#Deu.xxxiii-p3.6
10155. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=19&scrV=3#Gen.xx-p28.5
10156. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=19&scrV=8#Ex.xxviii-p6.2
10157. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=19&scrV=8#Ex.xl-p3.4
10158. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=19&scrV=17#Ex.xv-p25.2
10159. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=20&scrV=2#Gen.iv-p39.11
10160. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=20&scrV=9#Gen.v-p42.1
10161. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=20&scrV=10#Gen.iv-p39.13
10162. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=20&scrV=14#Ex.xv-p19.5
10163. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=21&scrV=9#Gen.xxv-p9.2
10164. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=21&scrV=12#Gen.xxxvi-p16.6
10165. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=21&scrV=12#Gen.l-p1.2
10166. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=21&scrV=18#Ex.xxvii-p8.5
10167. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=21&scrV=19#Gen.xii-p7.1
10168. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=21&scrV=27#Num.vi-p5.3
10169. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=1#Gen.iii-p18.4
10170. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=2#Gen.iii-p17.1
10171. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=9#Gen.xxxiii-p10.2
10172. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=9#Gen.xxv-p25.3
10173. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=13#Ex.vii-p5.3
10174. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=15#Deu.xxiv-p16.3
10175. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Rev&scrCh=22&scrV=18#Deu.v-p8.3
10176. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Wis&scrCh=16&scrV=20#Num.xii-p13.5
10177. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=PrMan&scrCh=1&scrV=24#Gen.iii-p37.3
10178. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=0#Gen.ii-p2.11
10179. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=1#Gen.ii-p2.12
10180. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=3#Gen.ii-p14.6
10181. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=6#Gen.ii-p16.14
10182. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=9#Gen.ii-p18.12
10183. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=14#Gen.ii-p22.6
10184. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=20#Gen.ii-p28.2
10185. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=24#Gen.ii-p30.7
10186. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=26#Gen.ii-p32.1
10187. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=29#Gen.ii-p39.2
10188. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=1&scrV=31#Gen.ii-p43.3
10189. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=0#Gen.iii-p1.5
10190. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=1#Gen.iii-p1.6
10191. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=4#Gen.iii-p4.3
10192. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=8#Gen.iii-p10.3
10193. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=16#Gen.iii-p22.1
10194. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=18#Gen.iii-p30.1
10195. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=2&scrV=21#Gen.iii-p36.1
10196. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=0#Gen.iv-p1.9
10197. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=1#Gen.iv-p1.10
10198. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=6#Gen.iv-p15.1
10199. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=9#Gen.iv-p24.7
10200. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=11#Gen.iv-p28.2
10201. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=14#Gen.iv-p32.3
10202. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=16#Gen.iv-p39.14
10203. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=17#Gen.iv-p44.2
10204. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=20#Gen.iv-p55.5
10205. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=21#Gen.iv-p57.1
10206. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=3&scrV=22#Gen.iv-p59.7
10207. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=0#Gen.v-p1.15
10208. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=1#Gen.v-p1.16
10209. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=3#Gen.v-p5.2
10210. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=6#Gen.v-p12.4
10211. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=8#Gen.v-p20.2
10212. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=9#Gen.v-p24.1
10213. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=13#Gen.v-p33.1
10214. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=16#Gen.v-p37.4
10215. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=19#Gen.v-p44.4
10216. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=23#Gen.v-p48.2
10217. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=4&scrV=25#Gen.v-p51.1
10218. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=5&scrV=0#Gen.vi-p1.12
10219. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=5&scrV=1#Gen.vi-p1.13
10220. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=5&scrV=6#Gen.vi-p6.1
10221. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=5&scrV=21#Gen.vi-p12.2
10222. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=5&scrV=25#Gen.vi-p21.3
10223. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=5&scrV=28#Gen.vi-p23.2
10224. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=0#Gen.vii-p1.9
10225. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=1#Gen.vii-p1.10
10226. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=3#Gen.vii-p3.10
10227. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=4#Gen.vii-p8.1
10228. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=6#Gen.vii-p12.5
10229. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=8#Gen.vii-p15.4
10230. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=11#Gen.vii-p17.7
10231. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=13#Gen.vii-p19.4
10232. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=6&scrV=22#Gen.vii-p29.8
10233. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=0#Gen.viii-p1.14
10234. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=1#Gen.viii-p1.15
10235. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=5#Gen.viii-p7.2
10236. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=11#Gen.viii-p9.3
10237. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=13#Gen.viii-p17.6
10238. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=17#Gen.viii-p24.5
10239. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=7&scrV=21#Gen.viii-p29.3
10240. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=0#Gen.ix-p1.11
10241. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=1#Gen.ix-p1.12
10242. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=4#Gen.ix-p6.8
10243. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=6#Gen.ix-p8.4
10244. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=13#Gen.ix-p12.5
10245. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=15#Gen.ix-p14.4
10246. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=8&scrV=20#Gen.ix-p17.1
10247. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=0#Gen.x-p1.13
10248. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=1#Gen.x-p1.14
10249. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=8#Gen.x-p13.7
10250. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=12#Gen.x-p16.3
10251. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=18#Gen.x-p18.12
10252. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=24#Gen.x-p23.3
10253. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=9&scrV=28#Gen.x-p30.7
10254. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=10&scrV=0#Gen.xi-p1.7
10255. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=10&scrV=1#Gen.xi-p1.8
10256. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=10&scrV=6#Gen.xi-p3.4
10257. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=10&scrV=15#Gen.xi-p8.2
10258. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=10&scrV=21#Gen.xi-p10.3
10259. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=11&scrV=0#Gen.xii-p1.6
10260. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=11&scrV=1#Gen.xii-p1.7
10261. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=11&scrV=5#Gen.xii-p11.2
10262. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=11&scrV=10#Gen.xii-p23.5
10263. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=11&scrV=27#Gen.xii-p25.5
10264. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=12&scrV=0#Gen.xiii-p1.6
10265. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=12&scrV=1#Gen.xiii-p1.7
10266. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=12&scrV=4#Gen.xiii-p13.5
10267. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=12&scrV=6#Gen.xiii-p21.2
10268. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=12&scrV=10#Gen.xiii-p27.2
10269. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=12&scrV=14#Gen.xiii-p31.3
10270. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=13&scrV=0#Gen.xiv-p1.9
10271. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=13&scrV=1#Gen.xiv-p1.10
10272. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=13&scrV=5#Gen.xiv-p6.2
10273. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=13&scrV=10#Gen.xiv-p15.6
10274. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=13&scrV=14#Gen.xiv-p19.6
10275. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=14&scrV=0#Gen.xv-p1.7
10276. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=14&scrV=1#Gen.xv-p1.8
10277. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=14&scrV=13#Gen.xv-p6.9
10278. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=14&scrV=17#Gen.xv-p15.4
10279. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=14&scrV=21#Gen.xv-p21.2
10280. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=15&scrV=0#Gen.xvi-p1.4
10281. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=15&scrV=1#Gen.xvi-p1.5
10282. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=15&scrV=2#Gen.xvi-p8.3
10283. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=15&scrV=7#Gen.xvi-p13.7
10284. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=15&scrV=12#Gen.xvi-p21.5
10285. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=15&scrV=17#Gen.xvi-p35.4
10286. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=16&scrV=0#Gen.xvii-p1.6
10287. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=16&scrV=1#Gen.xvii-p1.7
10288. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=16&scrV=4#Gen.xvii-p9.1
10289. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=16&scrV=7#Gen.xvii-p14.5
10290. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=16&scrV=10#Gen.xvii-p22.2
10291. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=16&scrV=15#Gen.xvii-p29.2
10292. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=17&scrV=0#Gen.xviii-p1.14
10293. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=17&scrV=1#Gen.xviii-p1.15
10294. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=17&scrV=4#Gen.xviii-p8.2
10295. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=17&scrV=7#Gen.xviii-p12.6
10296. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=17&scrV=15#Gen.xviii-p16.13
10297. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=17&scrV=23#Gen.xviii-p24.4
10298. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=18&scrV=0#Gen.xix-p1.5
10299. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=18&scrV=1#Gen.xix-p1.6
10300. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=18&scrV=9#Gen.xix-p5.5
10301. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=18&scrV=16#Gen.xix-p12.3
10302. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=18&scrV=23#Gen.xix-p20.4
10303. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=0#Gen.xx-p1.9
10304. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=1#Gen.xx-p1.10
10305. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=4#Gen.xx-p3.3
10306. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=12#Gen.xx-p8.5
10307. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=15#Gen.xx-p13.2
10308. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=24#Gen.xx-p14.2
10309. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=26#Gen.xx-p21.16
10310. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=27#Gen.xx-p25.3
10311. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=19&scrV=30#Gen.xx-p29.4
10312. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=20&scrV=0#Gen.xxi-p1.9
10313. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=20&scrV=1#Gen.xxi-p1.10
10314. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=20&scrV=3#Gen.xxi-p3.5
10315. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=20&scrV=8#Gen.xxi-p11.4
10316. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=20&scrV=14#Gen.xxi-p20.3
10317. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=0#Gen.xxii-p1.5
10318. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=1#Gen.xxii-p1.6
10319. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=9#Gen.xxii-p11.6
10320. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=14#Gen.xxii-p17.7
10321. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=22#Gen.xxii-p23.3
10322. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=21&scrV=33#Gen.xxii-p33.2
10323. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=0#Gen.xxiii-p1.7
10324. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=1#Gen.xxiii-p1.8
10325. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=3#Gen.xxiii-p9.1
10326. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=11#Gen.xxiii-p23.5
10327. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=15#Gen.xxiii-p29.3
10328. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=22&scrV=20#Gen.xxiii-p31.12
10329. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=23&scrV=0#Gen.xxiv-p1.7
10330. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=23&scrV=1#Gen.xxiv-p1.8
10331. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=23&scrV=3#Gen.xxiv-p3.4
10332. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=23&scrV=16#Gen.xxiv-p10.3
10333. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=0#Gen.xxv-p1.8
10334. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=1#Gen.xxv-p1.9
10335. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=10#Gen.xxv-p6.3
10336. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=29#Gen.xxv-p13.8
10337. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=54#Gen.xxv-p25.5
10338. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=24&scrV=62#Gen.xxv-p27.11
10339. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=0#Gen.xxvi-p1.10
10340. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=1#Gen.xxvi-p1.11
10341. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=11#Gen.xxvi-p7.2
10342. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=19#Gen.xxvi-p9.11
10343. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=25&scrV=29#Gen.xxvi-p21.2
10344. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=26&scrV=0#Gen.xxvii-p1.10
10345. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=26&scrV=1#Gen.xxvii-p1.11
10346. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=26&scrV=6#Gen.xxvii-p4.6
10347. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=26&scrV=12#Gen.xxvii-p8.8
10348. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=26&scrV=26#Gen.xxvii-p19.4
10349. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=26&scrV=34#Gen.xxvii-p26.2
10350. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=27&scrV=0#Gen.xxviii-p1.7
10351. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=27&scrV=1#Gen.xxviii-p1.8
10352. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=27&scrV=6#Gen.xxviii-p6.5
10353. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=27&scrV=18#Gen.xxviii-p10.8
10354. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=27&scrV=30#Gen.xxviii-p15.12
10355. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=27&scrV=41#Gen.xxviii-p22.3
10356. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=28&scrV=0#Gen.xxix-p1.9
10357. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=28&scrV=1#Gen.xxix-p1.10
10358. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=28&scrV=6#Gen.xxix-p8.2
10359. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=28&scrV=10#Gen.xxix-p10.4
10360. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=28&scrV=16#Gen.xxix-p18.4
10361. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=0#Gen.xxx-p1.4
10362. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=1#Gen.xxx-p1.5
10363. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=9#Gen.xxx-p3.10
10364. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=15#Gen.xxx-p5.8
10365. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=29&scrV=31#Gen.xxx-p10.10
10366. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=0#Gen.xxxi-p1.8
10367. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=1#Gen.xxxi-p1.9
10368. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=14#Gen.xxxi-p9.6
10369. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=25#Gen.xxxi-p12.2
10370. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=30&scrV=37#Gen.xxxi-p19.3
10371. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=0#Gen.xxxii-p1.6
10372. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=1#Gen.xxxii-p1.7
10373. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=17#Gen.xxxii-p10.2
10374. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=25#Gen.xxxii-p13.7
10375. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=36#Gen.xxxii-p20.4
10376. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=31&scrV=43#Gen.xxxii-p27.2
10377. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=0#Gen.xxxiii-p1.7
10378. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=1#Gen.xxxiii-p1.8
10379. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=3#Gen.xxxiii-p3.8
10380. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=9#Gen.xxxiii-p8.3
10381. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=13#Gen.xxxiii-p18.5
10382. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=32&scrV=24#Gen.xxxiii-p22.3
10383. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=0#Gen.xxxiv-p1.7
10384. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=1#Gen.xxxiv-p1.8
10385. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=5#Gen.xxxiv-p8.1
10386. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=33&scrV=16#Gen.xxxiv-p15.5
10387. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=34&scrV=0#Gen.xxxv-p1.5
10388. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=34&scrV=1#Gen.xxxv-p1.6
10389. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=34&scrV=6#Gen.xxxv-p3.8
10390. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=34&scrV=18#Gen.xxxv-p8.3
10391. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=34&scrV=25#Gen.xxxv-p10.4
10392. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=0#Gen.xxxvi-p1.10
10393. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=1#Gen.xxxvi-p1.11
10394. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=6#Gen.xxxvi-p6.3
10395. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=16#Gen.xxxvi-p12.3
10396. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=35&scrV=21#Gen.xxxvi-p14.6
10397. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=36&scrV=0#Gen.xxxvii-p1.8
10398. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=36&scrV=1#Gen.xxxvii-p1.9
10399. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=36&scrV=9#Gen.xxxvii-p3.7
10400. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=36&scrV=20#Gen.xxxvii-p5.6
10401. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=36&scrV=31#Gen.xxxvii-p7.6
10402. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=0#Gen.xxxviii-p1.9
10403. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=1#Gen.xxxviii-p1.10
10404. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=5#Gen.xxxviii-p3.6
10405. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=12#Gen.xxxviii-p7.3
10406. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=23#Gen.xxxviii-p11.2
10407. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=37&scrV=31#Gen.xxxviii-p13.12
10408. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=38&scrV=0#Gen.xxxix-p1.8
10409. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=38&scrV=1#Gen.xxxix-p1.9
10410. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=38&scrV=12#Gen.xxxix-p3.6
10411. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=38&scrV=24#Gen.xxxix-p8.2
10412. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=0#Gen.xl-p1.7
10413. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=1#Gen.xl-p1.8
10414. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=7#Gen.xl-p7.3
10415. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=13#Gen.xl-p16.3
10416. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=39&scrV=19#Gen.xl-p18.4
10417. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=0#Gen.xli-p1.6
10418. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=1#Gen.xli-p1.7
10419. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=5#Gen.xli-p3.2
10420. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=40&scrV=20#Gen.xli-p9.3
10421. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=0#Gen.xlii-p1.6
10422. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=1#Gen.xlii-p1.7
10423. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=9#Gen.xlii-p3.8
10424. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=17#Gen.xlii-p5.9
10425. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=33#Gen.xlii-p8.10
10426. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=41&scrV=46#Gen.xlii-p11.12
10427. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=0#Gen.xliii-p1.5
10428. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=1#Gen.xliii-p1.6
10429. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=7#Gen.xliii-p5.4
10430. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=21#Gen.xliii-p11.3
10431. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=42&scrV=29#Gen.xliii-p20.2
10432. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=0#Gen.xliv-p1.3
10433. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=1#Gen.xliv-p1.4
10434. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=11#Gen.xliv-p3.6
10435. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=15#Gen.xliv-p8.2
10436. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=43&scrV=26#Gen.xliv-p10.5
10437. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=0#Gen.xlv-p1.3
10438. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=1#Gen.xlv-p1.4
10439. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=44&scrV=18#Gen.xlv-p8.1
10440. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=0#Gen.xlvi-p1.4
10441. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=1#Gen.xlvi-p1.5
10442. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=16#Gen.xlvi-p9.3
10443. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=45&scrV=25#Gen.xlvi-p12.6
10444. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=46&scrV=0#Gen.xlvii-p1.4
10445. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=46&scrV=1#Gen.xlvii-p1.5
10446. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=46&scrV=5#Gen.xlvii-p8.2
10447. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=46&scrV=28#Gen.xlvii-p10.13
10448. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=47&scrV=0#Gen.xlviii-p1.5
10449. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=47&scrV=1#Gen.xlviii-p1.6
10450. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=47&scrV=13#Gen.xlviii-p13.4
10451. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=47&scrV=27#Gen.xlviii-p19.2
10452. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=48&scrV=0#Gen.xlix-p1.6
10453. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=48&scrV=1#Gen.xlix-p1.7
10454. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=48&scrV=8#Gen.xlix-p5.11
10455. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=0#Gen.l-p1.7
10456. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=1#Gen.l-p1.8
10457. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=5#Gen.l-p4.6
10458. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=8#Gen.l-p6.5
10459. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=13#Gen.l-p8.15
10460. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=22#Gen.l-p17.4
10461. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=49&scrV=28#Gen.l-p23.5
10462. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=50&scrV=0#Gen.li-p1.5
10463. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=50&scrV=1#Gen.li-p1.6
10464. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=50&scrV=7#Gen.li-p3.8
10465. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=50&scrV=15#Gen.li-p5.4
10466. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Gen&scrCh=50&scrV=22#Gen.li-p9.8
10467. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=1&scrV=0#Ex.ii-p1.4
10468. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=1&scrV=0#Ex.ii-p9.3
10469. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=1&scrV=1#Ex.ii-p1.5
10470. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=1&scrV=8#Ex.ii-p3.11
10471. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=1&scrV=15#Ex.ii-p9.4
10472. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=0#Ex.iii-p1.6
10473. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=0#Ex.iii-p10.3
10474. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=0#Ex.iii-p20.4
10475. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=1#Ex.iii-p1.7
10476. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=5#Ex.iii-p5.6
10477. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=11#Ex.iii-p10.4
10478. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=16#Ex.iii-p20.5
10479. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=2&scrV=23#Ex.iii-p24.5
10480. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=0#Ex.iv-p1.9
10481. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=0#Ex.iv-p16.3
10482. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=0#Ex.iv-p26.5
10483. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=1#Ex.iv-p1.10
10484. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=7#Ex.iv-p11.1
10485. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=11#Ex.iv-p16.4
10486. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=3&scrV=16#Ex.iv-p26.6
10487. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=4&scrV=0#Ex.v-p1.16
10488. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=4&scrV=0#Ex.v-p8.3
10489. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=4&scrV=0#Ex.v-p18.2
10490. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Exod&scrCh=4&scrV=1#Ex.v-p1.17
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10713. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=7&scrV=0#Lev.viii-p1.7
10714. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=7&scrV=0#Lev.viii-p3.9
10715. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=7&scrV=1#Lev.viii-p1.8
10716. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=7&scrV=11#Lev.viii-p3.10
10717. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=7&scrV=35#Lev.viii-p12.3
10718. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=8&scrV=0#Lev.ix-p1.9
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10721. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=8&scrV=14#Lev.ix-p7.12
10722. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=8&scrV=31#Lev.ix-p9.9
10723. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=9&scrV=0#Lev.x-p1.6
10724. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=9&scrV=1#Lev.x-p1.7
10725. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=9&scrV=8#Lev.x-p3.10
10726. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=9&scrV=23#Lev.x-p5.7
10727. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=10&scrV=0#Lev.xi-p1.6
10728. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=10&scrV=0#Lev.xi-p17.12
10729. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=10&scrV=1#Lev.xi-p1.7
10730. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=10&scrV=3#Lev.xi-p6.1
10731. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=10&scrV=8#Lev.xi-p15.1
10732. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=10&scrV=12#Lev.xi-p17.13
10733. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=11&scrV=0#Lev.xii-p1.8
10734. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=11&scrV=1#Lev.xii-p1.9
10735. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=11&scrV=9#Lev.xii-p3.6
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10737. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=11&scrV=43#Lev.xii-p7.13
10738. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=12&scrV=0#Lev.xiii-p1.3
10739. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=12&scrV=1#Lev.xiii-p1.4
10740. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=12&scrV=6#Lev.xiii-p3.5
10741. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=13&scrV=0#Lev.xiv-p1.9
10742. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=13&scrV=0#Lev.xiv-p4.10
10743. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=13&scrV=1#Lev.xiv-p1.10
10744. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=13&scrV=18#Lev.xiv-p4.11
10745. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=13&scrV=38#Lev.xiv-p6.4
10746. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=13&scrV=47#Lev.xiv-p13.5
10747. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=14&scrV=0#Lev.xv-p1.5
10748. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=14&scrV=0#Lev.xv-p5.13
10749. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=14&scrV=1#Lev.xv-p1.6
10750. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=14&scrV=10#Lev.xv-p5.14
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10760. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=16&scrV=1#Lev.xvii-p1.16
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10762. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=16&scrV=15#Lev.xvii-p8.9
10763. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=16&scrV=20#Lev.xvii-p10.8
10764. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=16&scrV=29#Lev.xvii-p12.6
10765. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=17&scrV=0#Lev.xviii-p1.3
10766. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=17&scrV=0#Lev.xviii-p7.8
10767. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=17&scrV=1#Lev.xviii-p1.4
10768. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=17&scrV=10#Lev.xviii-p7.9
10769. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=18&scrV=0#Lev.xix-p1.5
10770. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=18&scrV=0#Lev.xix-p9.5
10771. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=18&scrV=1#Lev.xix-p1.6
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10773. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=18&scrV=19#Lev.xix-p9.6
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10775. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=19&scrV=0#Lev.xx-p8.2
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10780. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=19&scrV=30#Lev.xx-p23.4
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10782. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=20&scrV=0#Lev.xxi-p10.2
10783. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=20&scrV=1#Lev.xxi-p1.9
10784. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=20&scrV=10#Lev.xxi-p10.3
10785. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=20&scrV=22#Lev.xxi-p15.3
10786. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=21&scrV=0#Lev.xxii-p1.5
10787. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=21&scrV=0#Lev.xxii-p6.2
10788. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=21&scrV=0#Lev.xxii-p11.3
10789. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=21&scrV=1#Lev.xxii-p1.6
10790. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=21&scrV=10#Lev.xxii-p6.3
10791. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=21&scrV=16#Lev.xxii-p11.4
10792. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=22&scrV=0#Lev.xxiii-p1.7
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10794. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=22&scrV=0#Lev.xxiii-p11.2
10795. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=22&scrV=1#Lev.xxiii-p1.8
10796. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=22&scrV=10#Lev.xxiii-p5.6
10797. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=22&scrV=17#Lev.xxiii-p11.3
10798. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=0#Lev.xxiv-p1.8
10799. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=0#Lev.xxiv-p8.10
10800. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=1#Lev.xxiv-p1.9
10801. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=4#Lev.xxiv-p4.3
10802. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=15#Lev.xxiv-p8.11
10803. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=23#Lev.xxiv-p11.3
10804. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=23&scrV=33#Lev.xxiv-p14.4
10805. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=24&scrV=0#Lev.xxv-p1.6
10806. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=24&scrV=0#Lev.xxv-p5.12
10807. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=24&scrV=1#Lev.xxv-p1.7
10808. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=24&scrV=10#Lev.xxv-p5.13
10809. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=25&scrV=0#Lev.xxvi-p1.9
10810. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=25&scrV=1#Lev.xxvi-p1.10
10811. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=25&scrV=8#Lev.xxvi-p3.8
10812. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=25&scrV=23#Lev.xxvi-p12.5
10813. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=25&scrV=39#Lev.xxvi-p17.3
10814. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=26&scrV=0#Lev.xxvii-p1.6
10815. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=26&scrV=0#Lev.xxvii-p4.32
10816. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=26&scrV=1#Lev.xxvii-p1.7
10817. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=26&scrV=14#Lev.xxvii-p4.33
10818. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=26&scrV=40#Lev.xxvii-p14.9
10819. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=27&scrV=0#Lev.xxviii-p1.8
10820. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=27&scrV=0#Lev.xxviii-p5.5
10821. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=27&scrV=1#Lev.xxviii-p1.9
10822. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=27&scrV=14#Lev.xxviii-p5.6
10823. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Lev&scrCh=27&scrV=26#Lev.xxviii-p11.7
10824. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=1&scrV=0#Num.ii-p1.8
10825. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=1&scrV=0#Num.ii-p7.5
10826. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=1&scrV=1#Num.ii-p1.9
10827. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=1&scrV=17#Num.ii-p7.6
10828. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=1&scrV=44#Num.ii-p10.12
10829. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=1&scrV=47#Num.ii-p12.3
10830. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=2&scrV=0#Num.iii-p1.8
10831. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=2&scrV=1#Num.iii-p1.9
10832. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=2&scrV=3#Num.iii-p3.11
10833. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=3&scrV=0#Num.iv-p1.12
10834. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=3&scrV=0#Num.iv-p5.6
10835. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=3&scrV=1#Num.iv-p1.13
10836. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=3&scrV=14#Num.iv-p5.7
10837. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=3&scrV=40#Num.iv-p12.3
10838. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=4&scrV=0#Num.v-p1.5
10839. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=4&scrV=1#Num.v-p1.6
10840. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=4&scrV=21#Num.v-p10.5
10841. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=4&scrV=34#Num.v-p12.9
10842. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=5&scrV=0#Num.vi-p1.5
10843. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=5&scrV=0#Num.vi-p7.2
10844. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=5&scrV=1#Num.vi-p1.6
10845. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=5&scrV=11#Num.vi-p7.3
10846. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=6&scrV=0#Num.vii-p1.5
10847. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=6&scrV=1#Num.vii-p1.6
10848. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=6&scrV=22#Num.vii-p11.12
10849. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=7&scrV=0#Num.viii-p1.4
10850. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=7&scrV=0#Num.viii-p7.7
10851. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=7&scrV=1#Num.viii-p1.5
10852. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=7&scrV=10#Num.viii-p7.8
10853. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=8&scrV=0#Num.ix-p1.9
10854. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=8&scrV=1#Num.ix-p1.10
10855. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=8&scrV=5#Num.ix-p3.10
10856. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=9&scrV=0#Num.x-p1.4
10857. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=9&scrV=0#Num.x-p9.10
10858. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=9&scrV=1#Num.x-p1.5
10859. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=9&scrV=15#Num.x-p9.11
10860. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=10&scrV=0#Num.xi-p1.5
10861. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=10&scrV=0#Num.xi-p3.21
10862. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=10&scrV=1#Num.xi-p1.6
10863. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=10&scrV=11#Num.xi-p3.22
10864. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=10&scrV=29#Num.xi-p6.12
10865. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=0#Num.xii-p1.9
10866. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=0#Num.xii-p14.5
10867. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=1#Num.xii-p1.10
10868. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=4#Num.xii-p8.3
10869. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=16#Num.xii-p14.6
10870. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=24#Num.xii-p23.4
10871. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=11&scrV=31#Num.xii-p33.2
10872. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=12&scrV=0#Num.xiii-p1.6
10873. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=12&scrV=0#Num.xiii-p10.2
10874. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=12&scrV=1#Num.xiii-p1.7
10875. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=12&scrV=4#Num.xiii-p4.5
10876. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=12&scrV=10#Num.xiii-p10.3
10877. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=13&scrV=0#Num.xiv-p1.7
10878. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=13&scrV=1#Num.xiv-p1.8
10879. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=13&scrV=21#Num.xiv-p6.1
10880. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=13&scrV=26#Num.xiv-p8.8
10881. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=0#Num.xv-p1.8
10882. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=0#Num.xv-p15.7
10883. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=1#Num.xv-p1.9
10884. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=5#Num.xv-p6.6
10885. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=11#Num.xv-p15.8
10886. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=20#Num.xv-p25.4
10887. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=14&scrV=36#Num.xv-p34.3
10888. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=15&scrV=0#Num.xvi-p1.11
10889. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=15&scrV=1#Num.xvi-p1.12
10890. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=15&scrV=22#Num.xvi-p6.6
10891. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=15&scrV=30#Num.xvi-p8.16
10892. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=15&scrV=37#Num.xvi-p11.8
10893. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=0#Num.xvii-p1.12
10894. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=0#Num.xvii-p13.2
10895. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=1#Num.xvii-p1.13
10896. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=12#Num.xvii-p13.3
10897. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=23#Num.xvii-p21.8
10898. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=35#Num.xvii-p28.2
10899. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=16&scrV=41#Num.xvii-p32.3
10900. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=17&scrV=0#Num.xviii-p1.5
10901. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=17&scrV=1#Num.xviii-p1.6
10902. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=17&scrV=8#Num.xviii-p4.2
10903. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=18&scrV=0#Num.xix-p1.5
10904. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=18&scrV=1#Num.xix-p1.6
10905. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=18&scrV=8#Num.xix-p7.10
10906. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=18&scrV=20#Num.xix-p9.10
10907. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=19&scrV=0#Num.xx-p1.6
10908. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=19&scrV=0#Num.xx-p10.6
10909. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=19&scrV=1#Num.xx-p1.7
10910. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=19&scrV=11#Num.xx-p10.7
10911. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=20&scrV=0#Num.xxi-p1.10
10912. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=20&scrV=0#Num.xxi-p13.5
10913. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=20&scrV=1#Num.xxi-p1.11
10914. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=20&scrV=14#Num.xxi-p13.6
10915. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=20&scrV=22#Num.xxi-p17.4
10916. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=21&scrV=0#Num.xxii-p1.6
10917. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=21&scrV=0#Num.xxii-p12.4
10918. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=21&scrV=1#Num.xxii-p1.7
10919. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=21&scrV=4#Num.xxii-p3.6
10920. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=21&scrV=10#Num.xxii-p12.5
10921. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=21&scrV=21#Num.xxii-p16.12
10922. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=22&scrV=0#Num.xxiii-p1.7
10923. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=22&scrV=0#Num.xxiii-p8.3
10924. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=22&scrV=1#Num.xxiii-p1.8
10925. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=22&scrV=15#Num.xxiii-p8.4
10926. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=22&scrV=22#Num.xxiii-p14.3
10927. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=22&scrV=36#Num.xxiii-p20.6
10928. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=23&scrV=0#Num.xxiv-p1.7
10929. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=23&scrV=0#Num.xxiv-p12.3
10930. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=23&scrV=1#Num.xxiv-p1.8
10931. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=23&scrV=13#Num.xxiv-p12.4
10932. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=24&scrV=0#Num.xxv-p1.4
10933. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=24&scrV=0#Num.xxv-p11.2
10934. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=24&scrV=0#Num.xxv-p13.7
10935. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=24&scrV=1#Num.xxv-p1.5
10936. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=24&scrV=10#Num.xxv-p11.3
10937. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=24&scrV=15#Num.xxv-p13.8
10938. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=25&scrV=0#Num.xxvi-p1.7
10939. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=25&scrV=0#Num.xxvi-p8.9
10940. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=25&scrV=1#Num.xxvi-p1.8
10941. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=25&scrV=6#Num.xxvi-p4.8
10942. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=25&scrV=16#Num.xxvi-p8.10
10943. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=0#Num.xxvii-p1.8
10944. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=1#Num.xxvii-p1.9
10945. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=5#Num.xxvii-p3.1
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10947. file:///ccel/h/henry/mhc1/cache/mhc1.html3?scrBook=Num&scrCh=26&scrV=57#Num.xxvii-p10.3
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